Pentecost +1 – Year A
2 Corinthians 13:5-14
Here is one of those compare and contrast choices between the tone of the NRSV and The Message.
NRSV: "Do you not realize that Jesus Christ is in you?—unless, indeed, you fail to meet the test! I hope you will find out that we have not failed."
The Message: "You need firsthand evidence, not mere hearsay, that Jesus Christ is in you. Test it out. If you fail the test, do something about it. I hope the test won't show that we have failed."
In both cases the crux of the matter is Jesus Christ in us. From there things get dicier.
A never-ending argument can be had, both internally and externally, about what an appropriate test is that Jesus Christ within is being revealed without. Paul, evidently, has his litmus testing process. I fall back to Karl Rahner and others who find Jesus Christ to be within each person, "anonymous Christians" if you will. Without magic signs of fishes and crosses and ever-changing code language it becomes next to impossible to be certain about intentions and motivations.
Regardless of any given testing process it will be helpful to focus on verse 10 in the voice of The Message: "The authority the Master (Jesus Christ within) gave me is for putting people together, not taking them apart."
This is a difficult task when folks are not willing to be put together, but it is still a hope held out beyond there any longer being hope, that, even beyond an ending place, we will continue to be put together and find unexpected and undeserved blessings abounding.
So, remember again – Jesus Christ within is before baptismal validation as a starting point, is always in a process of creatively putting together, and will not quit even when beyond some arbitrary ending point. Given this remembrance, how would you evaluate the just stated trinity in light of other trinities you have known?
Thursday, May 15, 2008
Wednesday, May 14, 2008
Psalm 8
Pentecost +1 – Year A
Psalm 8
In solidarity with those taking final exams in some school systems, here is an essay question:
By how much have you and I (we) missed being G*D, a fourth partner?
Please respond to this question by first considering it in light of humanity and secondly in regard to your own individual life.
Psalm 8
In solidarity with those taking final exams in some school systems, here is an essay question:
By how much have you and I (we) missed being G*D, a fourth partner?
Please respond to this question by first considering it in light of humanity and secondly in regard to your own individual life.
Tuesday, May 13, 2008
Genesis 1:1-2:4
Pentecost +1 – Year A
Genesis 1:1-2:4
Distinction and Extension. Dividing this-from-that and generating more-and-more. With these two tools no-thingness goes beyond some-thingness to potential more-thingness.
When these two processes do not work in relationship to one another we end up with the battle any institution faces as it strives to hold itself together in the face of forces ready to tear it apart. To put this in a different and more contemporary process of creation and de-creation here is a working paper THE CENTRIPETAL NETWORK: How the Internet Holds Itself Together, and the Forces Tearing it Apart that exemplifies some of it.
Put graphically
Creation is a fractal and our brains are hardwired to appreciate it.
Genesis 1:1-2:4
Distinction and Extension. Dividing this-from-that and generating more-and-more. With these two tools no-thingness goes beyond some-thingness to potential more-thingness.
When these two processes do not work in relationship to one another we end up with the battle any institution faces as it strives to hold itself together in the face of forces ready to tear it apart. To put this in a different and more contemporary process of creation and de-creation here is a working paper THE CENTRIPETAL NETWORK: How the Internet Holds Itself Together, and the Forces Tearing it Apart that exemplifies some of it.
Put graphically
Creation is a fractal and our brains are hardwired to appreciate it.
Monday, May 12, 2008
Matthew 28:16-20
Pentecost +1 – Year A
Matthew 28:16-20
The lection passages this week have been chosen to give authority to the idea, concept, reality, hope, relationships that has come to be deemed "Trinity." A key question is whether this metaphor is still constituent for Christians or if it has passed its helpfulness. My sense is that we are moving past this doctrinal formulation, but there are miles to go. What will be helpful is our not taking it more seriously than a vision of the past can bear. If the Trinity can't take being laughed at, it probably needs to be sidestepped in favor of a larger picture. Panentheism would broaden it to Infinity and monotheism would return it to Unity. Are you on one pole or the other or on the continuum between?
Paying attention to context is helpful. Here we have travel-tired disciples worshipping and doubting, at one and the same time. This is key to the on-going debates about Trinity and how difficult it is to teach this concept.
I am presuming that more than Thomas are doubting, that others learned from him that doubt is an acceptable beginning spot for interaction with Jesus.
In this mix of tired, worship, and doubt Jesus draws nearer than his worshiped distance would otherwise allow to say four things, with the Trinity being but a subset of one of them:
• Be.
• Baptize.
• Teach.
• Re-member.
In these we find some basics.
Go can also be Be. There is a journey and we are on it. Authority that can motivate to journeying is helpful. Authority that constrains to pre-ordained outcomes is not helpful.
Baptism and it's qualities of Repentance, Turning, Belovedness takes precedence over any institutional words that define and limit it. To be baptized by John is as significant as that in one, two, or three names of what we call Trinity. Whatever leads one to a reconsideration of life and recommitment to larger life is holy.
Baptism is an entry into learning; learning even from temptations. Teaching is thus a holy endeavor as significant as journey and baptism. Teaching how to love one another, love enemies, love self and neighbors, and love G*D goes beyond mere obedience, all the way to life itself. What else are we teaching all day long? What else are we learning all day long?
Each of these points finds new and renewed life in the context of an on-going experience of G*D's incarnation – re-membering or rebirth in the mangers of our hearts. This experience vivifies authority and journey, visions new baptisms, challenges teachings and doubts.
= = = = = = =
Recast:
A census of remaining disciples brought them back to Galilee. Here angelic song and shepherdic doubt came together one more time. In this crucible Christ was heard to say: I'm entrusting the creative authority John sees in me to all of you. Get moving to share what you know. Start with repentance from past and present (use any experience base you find helpful – that of creation, resurrection, or interconnection) and move deeper into a preferred future through the five love images I taught. Most importantly know that Love never ends and my participation in that will help sustain you all along life's journey. We are yoked together – onward – Emmanuel begins again – in you!
Matthew 28:16-20
The lection passages this week have been chosen to give authority to the idea, concept, reality, hope, relationships that has come to be deemed "Trinity." A key question is whether this metaphor is still constituent for Christians or if it has passed its helpfulness. My sense is that we are moving past this doctrinal formulation, but there are miles to go. What will be helpful is our not taking it more seriously than a vision of the past can bear. If the Trinity can't take being laughed at, it probably needs to be sidestepped in favor of a larger picture. Panentheism would broaden it to Infinity and monotheism would return it to Unity. Are you on one pole or the other or on the continuum between?
Paying attention to context is helpful. Here we have travel-tired disciples worshipping and doubting, at one and the same time. This is key to the on-going debates about Trinity and how difficult it is to teach this concept.
I am presuming that more than Thomas are doubting, that others learned from him that doubt is an acceptable beginning spot for interaction with Jesus.
In this mix of tired, worship, and doubt Jesus draws nearer than his worshiped distance would otherwise allow to say four things, with the Trinity being but a subset of one of them:
• Be.
• Baptize.
• Teach.
• Re-member.
In these we find some basics.
Go can also be Be. There is a journey and we are on it. Authority that can motivate to journeying is helpful. Authority that constrains to pre-ordained outcomes is not helpful.
Baptism and it's qualities of Repentance, Turning, Belovedness takes precedence over any institutional words that define and limit it. To be baptized by John is as significant as that in one, two, or three names of what we call Trinity. Whatever leads one to a reconsideration of life and recommitment to larger life is holy.
Baptism is an entry into learning; learning even from temptations. Teaching is thus a holy endeavor as significant as journey and baptism. Teaching how to love one another, love enemies, love self and neighbors, and love G*D goes beyond mere obedience, all the way to life itself. What else are we teaching all day long? What else are we learning all day long?
Each of these points finds new and renewed life in the context of an on-going experience of G*D's incarnation – re-membering or rebirth in the mangers of our hearts. This experience vivifies authority and journey, visions new baptisms, challenges teachings and doubts.
= = = = = = =
Recast:
A census of remaining disciples brought them back to Galilee. Here angelic song and shepherdic doubt came together one more time. In this crucible Christ was heard to say: I'm entrusting the creative authority John sees in me to all of you. Get moving to share what you know. Start with repentance from past and present (use any experience base you find helpful – that of creation, resurrection, or interconnection) and move deeper into a preferred future through the five love images I taught. Most importantly know that Love never ends and my participation in that will help sustain you all along life's journey. We are yoked together – onward – Emmanuel begins again – in you!
Friday, May 09, 2008
Pentecostal Babel
Pentecost – Year A
Yo! Thomas, Mothers, Anyone Oriented Toward Common Good, etc. – Ephesians 2:8 For by grace you have been saved through faith, and this is not your own doing; it is the gift of God - 9 not the result of works, so that no one may boast. 10 For we are what God has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life.
Good works include finding ways to listen to and speak to as one does the best one can with what one has. In this setting there are rumors and rumors of rumors about several subjects. Language is being used to set decisions in stone that need an openness to new vision. Language is being used to limit the options G*D has to bless and individuals and systems have to receive blessing. Language is being used to divide the body. Even in a Pentecostal context, Babel lifts its head again.
Were it not such a mixture of Pentecost and Babel we would have long ago destroyed ourselves – give thanks for language well used. If it were not such a mixture we would have long ago experienced heaven on earth – be sad for language used for entitlement.
Yippee for Pentecost! Hip Hip Hooray for Mothers! May the ouches of life caused by words as real as sticks and stones be kissed and band-aided and new inclusive language be learned. This inclusiveness is not just about people, but tomorrow.
Yo! Thomas, Mothers, Anyone Oriented Toward Common Good, etc. – Ephesians 2:8 For by grace you have been saved through faith, and this is not your own doing; it is the gift of God - 9 not the result of works, so that no one may boast. 10 For we are what God has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life.
Good works include finding ways to listen to and speak to as one does the best one can with what one has. In this setting there are rumors and rumors of rumors about several subjects. Language is being used to set decisions in stone that need an openness to new vision. Language is being used to limit the options G*D has to bless and individuals and systems have to receive blessing. Language is being used to divide the body. Even in a Pentecostal context, Babel lifts its head again.
Were it not such a mixture of Pentecost and Babel we would have long ago destroyed ourselves – give thanks for language well used. If it were not such a mixture we would have long ago experienced heaven on earth – be sad for language used for entitlement.
Yippee for Pentecost! Hip Hip Hooray for Mothers! May the ouches of life caused by words as real as sticks and stones be kissed and band-aided and new inclusive language be learned. This inclusiveness is not just about people, but tomorrow.
Thursday, May 08, 2008
1 Corinthians 12:3-13
Pentecost – Year A
1 Corinthians 12:3-13
The variety of gifts given is too large to count. Go ahead - just try to count the ways in which folks are gifted.
While we appreciate the variety of gifts among us, we have a more difficult time comprehending that all these gifts have been held in whatever G*D might be. One of the ways in which this has shown up over time is not understanding mothering to be a gift given and yet retained within G*D. The divine feminine is a weak spot in our Christian doctrine.
Until we can affirm a larger common good than getting our own way we won't be able to affirm a more expansive image of G*D. In speculative fiction this would be the movement from a moment of creation to a continued expansion that at the same time moves to a singularity – and beyond.
Imagine an intersection of these symbols > < [remember to extend them past these truncated versions and put them in motion in regard to one another] and a progression from <> to < > [imagine connecting curved lines] to <, while > to < > was just as mysteriously real, leading to <> and finally . and taking all that experience to an even livelier expression of common good.
While yearning to see this under light, in motion, I am only as far a noting elements, not their interaction. May you aid us all in re-viewing the many gifts yet available, the strengthening of those present, and the letting loose of those needing to be put down for the benefit of a current and next common good, a once and future steadfast love.
1 Corinthians 12:3-13
The variety of gifts given is too large to count. Go ahead - just try to count the ways in which folks are gifted.
While we appreciate the variety of gifts among us, we have a more difficult time comprehending that all these gifts have been held in whatever G*D might be. One of the ways in which this has shown up over time is not understanding mothering to be a gift given and yet retained within G*D. The divine feminine is a weak spot in our Christian doctrine.
Until we can affirm a larger common good than getting our own way we won't be able to affirm a more expansive image of G*D. In speculative fiction this would be the movement from a moment of creation to a continued expansion that at the same time moves to a singularity – and beyond.
Imagine an intersection of these symbols > < [remember to extend them past these truncated versions and put them in motion in regard to one another] and a progression from <> to < > [imagine connecting curved lines] to <, while > to < > was just as mysteriously real, leading to <> and finally . and taking all that experience to an even livelier expression of common good.
While yearning to see this under light, in motion, I am only as far a noting elements, not their interaction. May you aid us all in re-viewing the many gifts yet available, the strengthening of those present, and the letting loose of those needing to be put down for the benefit of a current and next common good, a once and future steadfast love.
Wednesday, May 07, 2008
Psalm 104:24-34, 35b
Pentecost – Year A
Psalm 104:24-34, 35b
From Eugene Peterson's translation – verses 29-30:
You come, and they [all creatures] gather around;
you open your hand and they eat from it.
If you turned your back,
they'd die in a minute –
Take back your Spirit and they die,
revert to original mud;
Send out your Spirit and they spring to life –
the whole countryside in bloom and blossom.
Here is a model of a generous person, as well as a generous G*D. It raises questions for us about how we hold our hand – open with food, clenched ready to strike; extended to lift up, closed to pound down. The hand here stands for our whole being, not just specific acts that can be counted up and measured.
Here is a prayer from The Complete Idiot's Guide to Christian Prayers and Devotions (page 102) that exemplifies this Pentecostal ethic:
Ravensbrück Concentration Camp, Found Beside a Dead Child
Lord, remember not only the men and women of goodwill, but also those of ill will. But do not remember all the suffering they have inflicted; remember the fruits we have bought; thanks to this suffering—our comradeship, our loyalty, our humility, our courage, our generosity, the greatness of heart which has grown out all this, and when they come to judgment, let all the fruits which we have born be their forgiveness.
Psalm 104:24-34, 35b
From Eugene Peterson's translation – verses 29-30:
You come, and they [all creatures] gather around;
you open your hand and they eat from it.
If you turned your back,
they'd die in a minute –
Take back your Spirit and they die,
revert to original mud;
Send out your Spirit and they spring to life –
the whole countryside in bloom and blossom.
Here is a model of a generous person, as well as a generous G*D. It raises questions for us about how we hold our hand – open with food, clenched ready to strike; extended to lift up, closed to pound down. The hand here stands for our whole being, not just specific acts that can be counted up and measured.
Here is a prayer from The Complete Idiot's Guide to Christian Prayers and Devotions (page 102) that exemplifies this Pentecostal ethic:
Ravensbrück Concentration Camp, Found Beside a Dead Child
Lord, remember not only the men and women of goodwill, but also those of ill will. But do not remember all the suffering they have inflicted; remember the fruits we have bought; thanks to this suffering—our comradeship, our loyalty, our humility, our courage, our generosity, the greatness of heart which has grown out all this, and when they come to judgment, let all the fruits which we have born be their forgiveness.
Tuesday, May 06, 2008
Acts 2:1-21
Pentecost – Year A
Acts 2:1-21
My ability to speak another language seems to be limited. In bygone Peace Corps days I did know some Filipino. A part of my learning that lovely language was rather cacophonous. If enough of us learners of poor ability were together it may well have sounded windy.
If this learning another's language process was instantaneous, it may have been a quieter Pentecost and fewer people would have been drawn to see what was happening. Thank goodness for the noise of a learning process.
As it was, care for another's difference (language, at least) emboldened folks to move outside their room to engage others with what they had just experienced – an open heart to others that opened their minds and doors. A joy contained in that movement does become noticed.
The membership vows of the United Methodist church have long been four-fold and inward focused. We are called to support the church with our prayers, presence, gifts, and service. Note that this is support for the institutional church. At our General Conference just completed, a fifth vow was added that functions like the fire in that small wind and fire room of long ago – witness – tell deeds of loving-kindness (not doctrinal belief, but deeds). We'll see what this small change makes – hopefully as much as the small room and small number of people made in earlier days.
Acts 2:1-21
My ability to speak another language seems to be limited. In bygone Peace Corps days I did know some Filipino. A part of my learning that lovely language was rather cacophonous. If enough of us learners of poor ability were together it may well have sounded windy.
If this learning another's language process was instantaneous, it may have been a quieter Pentecost and fewer people would have been drawn to see what was happening. Thank goodness for the noise of a learning process.
As it was, care for another's difference (language, at least) emboldened folks to move outside their room to engage others with what they had just experienced – an open heart to others that opened their minds and doors. A joy contained in that movement does become noticed.
The membership vows of the United Methodist church have long been four-fold and inward focused. We are called to support the church with our prayers, presence, gifts, and service. Note that this is support for the institutional church. At our General Conference just completed, a fifth vow was added that functions like the fire in that small wind and fire room of long ago – witness – tell deeds of loving-kindness (not doctrinal belief, but deeds). We'll see what this small change makes – hopefully as much as the small room and small number of people made in earlier days.
Monday, May 05, 2008
John 20:19-31
Pentecost – Year A
John 20:19-31
Fear on the inside the equivalent to mighty winds on the outside. Both bring life-quakes.
A word of peace is a vision of a renewed appreciation of diversity (renewed from the richness of creation in all its variety and interdependence).
Forgiveness allows a next opportunity to hear again a mystery of the universe. This forgiveness and hearing cuts across all barriers that were thought to be so strong.
Forgiveness includes in those who have not had the same experience of fears relieved and community believed. Forgiveness is a blessing every once and future person needs to both experience and practice offering until it is second-nature.
So it is that life comes forth and is renewed.
John 20:19-31
Fear on the inside the equivalent to mighty winds on the outside. Both bring life-quakes.
A word of peace is a vision of a renewed appreciation of diversity (renewed from the richness of creation in all its variety and interdependence).
Forgiveness allows a next opportunity to hear again a mystery of the universe. This forgiveness and hearing cuts across all barriers that were thought to be so strong.
Forgiveness includes in those who have not had the same experience of fears relieved and community believed. Forgiveness is a blessing every once and future person needs to both experience and practice offering until it is second-nature.
So it is that life comes forth and is renewed.
Friday, May 02, 2008
Faithful Witness
Easter 7 – Year A
Glorifying and being glorified are related to persistence of call. While not always able to finish our tasks or achieve a desired result, our very faithfulness to the task at hand has an intrinsic value that cannot be denied.
Here the persistent witness of Hee Soo Jung was a valued beginning to a day of witnessing. The text of his sermon and all too brief video are worth your time.
Later there was a positive witness by GLBTQ People and Allies. You can read about it and watch a Quicktime recording of this witness.
For most of the day there was a negative witness by the combined IRD, Good News, and Confessing Movement as they did their best to derail constitutional changes leading the United Methodist Church to be a world-wide denomination. It was evident that their multitude of referral motion, speeches, extraneous amendments, and voting signalers were designed to keep the primarily white-male "evangelical" power-brokers in charge with their ability to play the "evangelical" holiness card in the U.S. and the various delegations, primarily from Africa, were designed to keep them anonymously pulling the strings. They lost control of their talking points about a world-wide church and the body took them up on what for them was just a wedge issue. Hooray for a living spirit that took them at their word – don’t you just groan when it happens to you!
Faithful preaching, faithful and unfaithful witnesses - each brought their emotional response. Now for a last day with very exhausted people doing their best in a brutal environment we created for ourselves.
Peace to those far off and to those near by. May positive witness continue here and where you are for faithful witness is resurrection living.
Glorifying and being glorified are related to persistence of call. While not always able to finish our tasks or achieve a desired result, our very faithfulness to the task at hand has an intrinsic value that cannot be denied.
Here the persistent witness of Hee Soo Jung was a valued beginning to a day of witnessing. The text of his sermon and all too brief video are worth your time.
Later there was a positive witness by GLBTQ People and Allies. You can read about it and watch a Quicktime recording of this witness.
For most of the day there was a negative witness by the combined IRD, Good News, and Confessing Movement as they did their best to derail constitutional changes leading the United Methodist Church to be a world-wide denomination. It was evident that their multitude of referral motion, speeches, extraneous amendments, and voting signalers were designed to keep the primarily white-male "evangelical" power-brokers in charge with their ability to play the "evangelical" holiness card in the U.S. and the various delegations, primarily from Africa, were designed to keep them anonymously pulling the strings. They lost control of their talking points about a world-wide church and the body took them up on what for them was just a wedge issue. Hooray for a living spirit that took them at their word – don’t you just groan when it happens to you!
Faithful preaching, faithful and unfaithful witnesses - each brought their emotional response. Now for a last day with very exhausted people doing their best in a brutal environment we created for ourselves.
Peace to those far off and to those near by. May positive witness continue here and where you are for faithful witness is resurrection living.
Thursday, May 01, 2008
1 Peter 4:12-14; 5:6-11
Easter 7 – Year A
1 Peter 4:12-14; 5:6-11
Being reviled for following one’s call from Christ is one thing when the difficulty comes from an outside culture that denies your call or an internal process of not doing what one desires or the other internal process of doing what one has resolved not to do, compared to being reviled by another person, also called from Christ, who claims you are incompatible with their call and therefore your call is invalid.
Here at General Conference we have been dealing with the last of these scenarios and it feels as though this intra-call reviling is the most difficult to deal with. Again, time after time, we refused to listen to the truth that we are differently called.
The matter of sexual identity is a very easy target and will not be something only suffered for a little while. It is also not an issue that is resolvable in some great by-and-by when some “glory” will swallow up the glory of sexuality in this paradise. This matter is very much oriented to our current relationships.
Until this matter is dealt with, there is no option but to find alternative “church” forms either within or beyond current denominations. This is a discipline that is hard to keep because of the comforts of established ways of thinking and acting and the comforts of power and payment for services rendered. You may want to rethink things in light of what the Church Within a Church Movement is doing.
1 Peter 4:12-14; 5:6-11
Being reviled for following one’s call from Christ is one thing when the difficulty comes from an outside culture that denies your call or an internal process of not doing what one desires or the other internal process of doing what one has resolved not to do, compared to being reviled by another person, also called from Christ, who claims you are incompatible with their call and therefore your call is invalid.
Here at General Conference we have been dealing with the last of these scenarios and it feels as though this intra-call reviling is the most difficult to deal with. Again, time after time, we refused to listen to the truth that we are differently called.
The matter of sexual identity is a very easy target and will not be something only suffered for a little while. It is also not an issue that is resolvable in some great by-and-by when some “glory” will swallow up the glory of sexuality in this paradise. This matter is very much oriented to our current relationships.
Until this matter is dealt with, there is no option but to find alternative “church” forms either within or beyond current denominations. This is a discipline that is hard to keep because of the comforts of established ways of thinking and acting and the comforts of power and payment for services rendered. You may want to rethink things in light of what the Church Within a Church Movement is doing.
Wednesday, April 30, 2008
Psalm 68:1-10, 32-35
Easter 7 – Year A
Psalm 68:1-10, 32-35
The psalm makes it difficult to connect the body of the psalm with its conclusion: Blessed be God!
Up to the conclusion everything is digital. It’s either on or off, it’s this or that, it’s 1 or 0. In this zero sum world, one benefit is balanced by one imprecation. The concluding line about blessing comes from the winning folks on one side of the equation.
Our Wiccan friends often conclude their psalms with a simple, “Blessed Be.”
If we are to talk about grace abounding, we need to find new ways to express ourselves that are not limited to a blessing of G*D without there also being a blessing of Self and Neighbor. As you proceed in this day, notice where your blessings come, how they are directed, and how they might be enlarged.
At General Conference today we ground out the last of the items with financial implications. Oh so many tangled webs we wove as money is so fundamentally tied up with worth and power in a capitalist system. The jockeying for position was its usual marvel to behold. From a distance, it’s almost funny. While in the middle of it, it is addictive to the extreme and emotions run high, voices crack, threats are made, the body is broken.
I’m not sure if there were any blessings today, other than the formal kinds. The word that came through most clearly to this listener was a young person calling others of their generation to begin working on a system that is more responsive in time than the accumulation of protections we have piled one on top of the next. Legislation for particular purposes eventually becomes a barrier to the very purposes it set out to address.
Psalm 68:1-10, 32-35
The psalm makes it difficult to connect the body of the psalm with its conclusion: Blessed be God!
Up to the conclusion everything is digital. It’s either on or off, it’s this or that, it’s 1 or 0. In this zero sum world, one benefit is balanced by one imprecation. The concluding line about blessing comes from the winning folks on one side of the equation.
Our Wiccan friends often conclude their psalms with a simple, “Blessed Be.”
If we are to talk about grace abounding, we need to find new ways to express ourselves that are not limited to a blessing of G*D without there also being a blessing of Self and Neighbor. As you proceed in this day, notice where your blessings come, how they are directed, and how they might be enlarged.
At General Conference today we ground out the last of the items with financial implications. Oh so many tangled webs we wove as money is so fundamentally tied up with worth and power in a capitalist system. The jockeying for position was its usual marvel to behold. From a distance, it’s almost funny. While in the middle of it, it is addictive to the extreme and emotions run high, voices crack, threats are made, the body is broken.
I’m not sure if there were any blessings today, other than the formal kinds. The word that came through most clearly to this listener was a young person calling others of their generation to begin working on a system that is more responsive in time than the accumulation of protections we have piled one on top of the next. Legislation for particular purposes eventually becomes a barrier to the very purposes it set out to address.
Monday, April 28, 2008
Acts 1:6-14
Easter 7 – Year A
Acts 1:6-14
Not knowing the time is endemic to life and yet we spend so much time trying to figure it out, to get a leg up, a foot in the door ahead of everyone else. So it is we find ourselves doing a lot of standing around trying to peer into the future when the future is being birthed by our actions in the present – and the future doesn’t look so good when it is based on anticipation instead of intentionality.
Somehow we have become distracted and do our future-casting rather than attend to the matters at hand. Part of this may be fear, but a good bit of it may simply be the laziness engendered by privilege.
At General Conference today there was a bit of a sea change. The religious-right was not able to hold their usual stranglehold on elections. While some of this is in the nature of a rhythm of change, it must be noted the years of faithful witness many progressives have made to reveal how a drive for power by the religious-right had supplanted their stated desire for renewal.
Several other votes signaled a new dynamic that may lead to better working together- as the diversity that was the disciples lived together in a single room. Of course we will have to see what tomorrow brings (nothing is beyond the attempt of folks who have felt power and now see it slipping from their grasp even as they pull all the old tricks out of every bag they know). But, for now, it is time to get on with life and stop standing around.
PS – on another time-related note, we cannot continue meeting from 8 am to after 11 pm with only meal breaks and expect that good decisions will be made. The opposite of standing and looking is having a nose to the grindstone. Neither serve well the health of a single body or a body of the whole.
Acts 1:6-14
Not knowing the time is endemic to life and yet we spend so much time trying to figure it out, to get a leg up, a foot in the door ahead of everyone else. So it is we find ourselves doing a lot of standing around trying to peer into the future when the future is being birthed by our actions in the present – and the future doesn’t look so good when it is based on anticipation instead of intentionality.
Somehow we have become distracted and do our future-casting rather than attend to the matters at hand. Part of this may be fear, but a good bit of it may simply be the laziness engendered by privilege.
At General Conference today there was a bit of a sea change. The religious-right was not able to hold their usual stranglehold on elections. While some of this is in the nature of a rhythm of change, it must be noted the years of faithful witness many progressives have made to reveal how a drive for power by the religious-right had supplanted their stated desire for renewal.
Several other votes signaled a new dynamic that may lead to better working together- as the diversity that was the disciples lived together in a single room. Of course we will have to see what tomorrow brings (nothing is beyond the attempt of folks who have felt power and now see it slipping from their grasp even as they pull all the old tricks out of every bag they know). But, for now, it is time to get on with life and stop standing around.
PS – on another time-related note, we cannot continue meeting from 8 am to after 11 pm with only meal breaks and expect that good decisions will be made. The opposite of standing and looking is having a nose to the grindstone. Neither serve well the health of a single body or a body of the whole.
John 17:1-11
Easter 7 – Year A
John 17:1-11
Here we find such a spinning of relationships that the face of G*D, Jesus, and ourselves become indistinguishable. Glory streams from afar and from within. Hours are glorified, as are people. Before creation and this present are as glorified as a future.
It is this blurring of cause and effect, foreground and background, which brings us to a sense of oneness that is protection at its deepest – an identity so deeply grounded and so elevated that there becomes an eternal aspect to each moment.
Assurance ceases to be a word – it is experienced. Assurance - we are not alone. Assurance - we are one, uno, ein, or any other similar understanding.
Everything is given and everything is received. The yins and yangs of life are actively balanced.
= = = = = = =
On this day the voting at General Conference begins in earnest. There has been some excellent work done in the legislative committees. For example, proposing to remove the dreaded words "homosexuality is incompatible with Christian teaching" from our Book of Discipline. We have come to similar positions in the past only to have them over-ruled in the plenary.
In conversation we can see how interconnected everything is and then we get to debate where code words and political blocks come into play. In losing this spinning interrelationship when "all means all", we divide ourselves into those privileged with grace and those undeserving of it.
As dense as this passage is, it is representative of the poetry of life.
John 17:1-11
Here we find such a spinning of relationships that the face of G*D, Jesus, and ourselves become indistinguishable. Glory streams from afar and from within. Hours are glorified, as are people. Before creation and this present are as glorified as a future.
It is this blurring of cause and effect, foreground and background, which brings us to a sense of oneness that is protection at its deepest – an identity so deeply grounded and so elevated that there becomes an eternal aspect to each moment.
Assurance ceases to be a word – it is experienced. Assurance - we are not alone. Assurance - we are one, uno, ein, or any other similar understanding.
Everything is given and everything is received. The yins and yangs of life are actively balanced.
= = = = = = =
On this day the voting at General Conference begins in earnest. There has been some excellent work done in the legislative committees. For example, proposing to remove the dreaded words "homosexuality is incompatible with Christian teaching" from our Book of Discipline. We have come to similar positions in the past only to have them over-ruled in the plenary.
In conversation we can see how interconnected everything is and then we get to debate where code words and political blocks come into play. In losing this spinning interrelationship when "all means all", we divide ourselves into those privileged with grace and those undeserving of it.
As dense as this passage is, it is representative of the poetry of life.
Friday, April 25, 2008
A Friendly Advocate
Easter 6 – Year A
A Friendly Advocate abides with you - whether you like it or not, whether you recognize it or not.
So it is my hope has been raised again. The presentations of new directions and worship experiences here at General Conference have been the best I’ve seen in many years of attending. In the past the grand rhetoric has not translated into gracious votes. The Young Peoples’ and Laity addresses were clearly different than we’ve heard before. Hopefully a cultural shift will further crack our seeming intractable fundamentalism of needing some social group to demonize. Just as the Berlin Wall came tumbling down in just a moment, so might our mis-legislation on sexual/gender orientation. However, the beneath-the-surface tactics of the religious right have yet to surface regarding this and other issues waiting in the wings – adding transgender to homosexuality being incompatible with “Christian” teaching and immigration.
May a G*D still unknown to us, reveal yet one more resurrection. To reorient ourselves to life, rather than discrimination and death, would be worth making a joyful noise about.
So, what will today bring? Will it bring decisions to do no harm, to do good, to stay in love with G*D? Will we continue to divide G*D’s love up so we get more than our share (as though love came in shares)? Whichever way it appears, may we continue trusting that it will be more than worth it to pay attention to gentleness, reverence, and resurrection.
A Friendly Advocate abides with you - whether you like it or not, whether you recognize it or not.
So it is my hope has been raised again. The presentations of new directions and worship experiences here at General Conference have been the best I’ve seen in many years of attending. In the past the grand rhetoric has not translated into gracious votes. The Young Peoples’ and Laity addresses were clearly different than we’ve heard before. Hopefully a cultural shift will further crack our seeming intractable fundamentalism of needing some social group to demonize. Just as the Berlin Wall came tumbling down in just a moment, so might our mis-legislation on sexual/gender orientation. However, the beneath-the-surface tactics of the religious right have yet to surface regarding this and other issues waiting in the wings – adding transgender to homosexuality being incompatible with “Christian” teaching and immigration.
May a G*D still unknown to us, reveal yet one more resurrection. To reorient ourselves to life, rather than discrimination and death, would be worth making a joyful noise about.
So, what will today bring? Will it bring decisions to do no harm, to do good, to stay in love with G*D? Will we continue to divide G*D’s love up so we get more than our share (as though love came in shares)? Whichever way it appears, may we continue trusting that it will be more than worth it to pay attention to gentleness, reverence, and resurrection.
Thursday, April 24, 2008
1 Peter 3:13-22
Easter 6 – Year A
1 Peter 3:13-22
Sometimes we leave ourselves orphaned by not doing what we know we should or doing what is unhelpful. This is in many ways a worse kind of orphaning than that of being left by what we understood as family.
A key here is the universal issue of suffering. We will do almost anything to avoid it, including orphaning our better self. Both Jesus and Buddha ask us to both embrace and detach from suffering as it is in that impossible place of detached embrace that we find a new way through.
As we begin a new round of United Methodists in General Conference there appears to be some additional suffering ahead. The next days will clarify some of it. We’ll see if the ark continues to hold together or whether the offal of our accumulated traditions will finally sink us. More details in days to come.
1 Peter 3:13-22
Sometimes we leave ourselves orphaned by not doing what we know we should or doing what is unhelpful. This is in many ways a worse kind of orphaning than that of being left by what we understood as family.
A key here is the universal issue of suffering. We will do almost anything to avoid it, including orphaning our better self. Both Jesus and Buddha ask us to both embrace and detach from suffering as it is in that impossible place of detached embrace that we find a new way through.
As we begin a new round of United Methodists in General Conference there appears to be some additional suffering ahead. The next days will clarify some of it. We’ll see if the ark continues to hold together or whether the offal of our accumulated traditions will finally sink us. More details in days to come.
Tuesday, April 22, 2008
Psalm 66
Easter 6 – Year A
Psalm 66
We are joyful based on our interpretation of being blessed.
What we see as good stuff – it has arrived. What we see as bad stuff – it has been avoided, rejected, redeemed.
In response to our perspective on events we set up rules and rituals to further our cause of garnering more good and side-stepping the bad.
We even go so far as to set up a god that will steadfastly love us so we can expect to be cared for and protected.
Imagine for a moment that there are folks who make joyful noises who do not automatically claim the reason for their joy is a god. Can this be? Seems so. How does this help us reshape our relationship with whatever god we have grown into?
Psalm 66
We are joyful based on our interpretation of being blessed.
What we see as good stuff – it has arrived. What we see as bad stuff – it has been avoided, rejected, redeemed.
In response to our perspective on events we set up rules and rituals to further our cause of garnering more good and side-stepping the bad.
We even go so far as to set up a god that will steadfastly love us so we can expect to be cared for and protected.
Imagine for a moment that there are folks who make joyful noises who do not automatically claim the reason for their joy is a god. Can this be? Seems so. How does this help us reshape our relationship with whatever god we have grown into?
Monday, April 21, 2008
John 14:15-21
Easter 6 – Year A
John 14:15-21
What are commandments after the commander has left? They are the commander's orphans.
Has the commander built the necessary trust with you for you to follow where the commander leads? If so, you are to care for the commander's orphans (commands).
Now imagine that the commandments are not simply words, but creation. Imagine further that they are condensed into yourself. You become the commander's orphan. A promise is that you will not remain orphaned, but fulfilled, matured, loved.
Eventually the commander is no longer on active duty. The commander's orphans, commands and followers, echo on.
Here is the revelation – the commander is resurrected in the orphan just like G*D is born in a manger. How lowly and how exalted is an orphan.
Here is the application – be bold to trust your orphans to bring to fruition your best intention.
John 14:15-21
What are commandments after the commander has left? They are the commander's orphans.
Has the commander built the necessary trust with you for you to follow where the commander leads? If so, you are to care for the commander's orphans (commands).
Now imagine that the commandments are not simply words, but creation. Imagine further that they are condensed into yourself. You become the commander's orphan. A promise is that you will not remain orphaned, but fulfilled, matured, loved.
Eventually the commander is no longer on active duty. The commander's orphans, commands and followers, echo on.
Here is the revelation – the commander is resurrected in the orphan just like G*D is born in a manger. How lowly and how exalted is an orphan.
Here is the application – be bold to trust your orphans to bring to fruition your best intention.
Friday, April 18, 2008
new creations / come along
Easter 5 – Year A
new creations
come along regularly
once we thought
statically
in the beginning
was everything made
with this settled
identify your place
settle in
sit and settle
even so along the way
hearts are troubled
uncertainly bubbles
toils and troubles
disappointed expectations
entitlement gone awry
focus is lost
belief is shaken
until a new word
and a new creation
is promised
and prepared
with this reorientation
we can get back to work
forgetting beliefs left behind
we do get back to work
living works that work
the work of belief
beyond belief
compassion anyway
new creations
come along regularly
once we thought
statically
in the beginning
was everything made
with this settled
identify your place
settle in
sit and settle
even so along the way
hearts are troubled
uncertainly bubbles
toils and troubles
disappointed expectations
entitlement gone awry
focus is lost
belief is shaken
until a new word
and a new creation
is promised
and prepared
with this reorientation
we can get back to work
forgetting beliefs left behind
we do get back to work
living works that work
the work of belief
beyond belief
compassion anyway
Thursday, April 17, 2008
1 Peter 2:2-10
Easter 5 – Year A
1 Peter 2:2-10
One way of living is to be between a rock and a hard place. This is not a recommended place to find oneself. However, it is often a perception of where one is, but not a reality.
The flip side of this is to be a living stone wherever you are. With this oxymoron we can begin again.
Imagine supporting new life – a living stone can gather moss.
Imagine computer generated images and what Pixar could do with a living stone.
Imagine how this might be paralleled by a different phrase - a steadfast or compassionate lover.
Imagine a living stone, dismissing the idolatry of destiny, saying, "So sorry, here let me help you up so you can try life again," when someone stumbled across it.
Imagine the witness, "Once I was just a stone, now I'm a living stone, a merciful stone."
Imagine picking yourself up and skipping yourself across a pond setting off ripples of joy in the lives of others.
This image is originally said of Jesus, but as disciples setting out to follow a way leading to a transformation of the world, it is an image we might use for ourselves.
Let's form a band – Rolling Living Stones.
Let's recognize ourselves as members of Living Stone Congregation.
1 Peter 2:2-10
One way of living is to be between a rock and a hard place. This is not a recommended place to find oneself. However, it is often a perception of where one is, but not a reality.
The flip side of this is to be a living stone wherever you are. With this oxymoron we can begin again.
Imagine supporting new life – a living stone can gather moss.
Imagine computer generated images and what Pixar could do with a living stone.
Imagine how this might be paralleled by a different phrase - a steadfast or compassionate lover.
Imagine a living stone, dismissing the idolatry of destiny, saying, "So sorry, here let me help you up so you can try life again," when someone stumbled across it.
Imagine the witness, "Once I was just a stone, now I'm a living stone, a merciful stone."
Imagine picking yourself up and skipping yourself across a pond setting off ripples of joy in the lives of others.
This image is originally said of Jesus, but as disciples setting out to follow a way leading to a transformation of the world, it is an image we might use for ourselves.
Let's form a band – Rolling Living Stones.
Let's recognize ourselves as members of Living Stone Congregation.
Tuesday, April 15, 2008
Acts 7:55-60
Easter 5 – Year A
Acts 7:55-60
It isn't long after Jesus has promised good things, compassionate things, that his followers seem to have difficulty in remembering their own transformation and have as their operating principle, browbeating others into goodness.
Jesus and Stephen both die looking for better to come. However, their parting words, though similar, are miles apart.
I trust that Stephen's looking beyond those present to see glory was fulfilled. I can't help but wonder whether Jesus was able to see that glory while looking at those present in his final moments. Does this account for a difference in their forgiveness language? Stephen needing to already limit its use to a deliberate sin category and Jesus to recognize a universal such as ignorance?
I wonder what would happen if we didn't leave, "Lord, forgive . . ." until it is a final word. If we were to move it up in the conversation, would it change the dynamic? It is almost as though it is an afterthought that pales in comparison with what has gone before – like hating the sin, but loving the sinner.
At any rate, Saul is not convinced by Stephen's recounting of Saul's heritage or Stephen's spin on it. Sometime later a direct question from the sky becomes a bestowal of blessing, "How does what you are doing accord with an understanding of steadfast love (G*D), a.k.a., compassion?" Some can hear a straightforward statement of blessedness and others wait for a question before engaging it.
Stephen isn't ready to move to the deeper question of accountability, just blame, and I wonder where the church is today, or myself, or you? Is today's church more Stephen than Jesus?
Acts 7:55-60
It isn't long after Jesus has promised good things, compassionate things, that his followers seem to have difficulty in remembering their own transformation and have as their operating principle, browbeating others into goodness.
Jesus and Stephen both die looking for better to come. However, their parting words, though similar, are miles apart.
I trust that Stephen's looking beyond those present to see glory was fulfilled. I can't help but wonder whether Jesus was able to see that glory while looking at those present in his final moments. Does this account for a difference in their forgiveness language? Stephen needing to already limit its use to a deliberate sin category and Jesus to recognize a universal such as ignorance?
I wonder what would happen if we didn't leave, "Lord, forgive . . ." until it is a final word. If we were to move it up in the conversation, would it change the dynamic? It is almost as though it is an afterthought that pales in comparison with what has gone before – like hating the sin, but loving the sinner.
At any rate, Saul is not convinced by Stephen's recounting of Saul's heritage or Stephen's spin on it. Sometime later a direct question from the sky becomes a bestowal of blessing, "How does what you are doing accord with an understanding of steadfast love (G*D), a.k.a., compassion?" Some can hear a straightforward statement of blessedness and others wait for a question before engaging it.
Stephen isn't ready to move to the deeper question of accountability, just blame, and I wonder where the church is today, or myself, or you? Is today's church more Stephen than Jesus?
Monday, April 14, 2008
John 14:1-14
Easter 5 – Year A
John 14:1-14
Last night I taped and watched the Compassion Forum sponsored by Faith in Public Life. My hope is that they will have the video available on their website. CNN may also have it available online or rerun it. At this point there are 93 exerpts of the event on You Tube (search for "compassion forum").
This Forum was a helpful step beyond our usual duality oriented, zero-sum-game decision-making. I hope there will be more of this. Even if not all that many people watch, they, at least, will be encourage to make a greater difference in changing the tone of our community conversations.
With that context, presume for the moment that we know where Jesus is going – faithfully living out his sense of being a Beloved of G*D and receiving whatever consequences come from such radical behavior. Now, what is the way to get to that end of faithful living for ourselves?
Compassion might be a key word to describe the "how" of Jesus. If so, that is his modeling of our way to arrive at appropriate expressions of our sense of being Beloveds of G*D.
Compassion becomes way, Compassion becomes truth. Compassion becomes life.
Compassion is preparing a place for those who follow in which they might participate in way/truth/life issues.
Compassion will also inform what it is we ask for in Jesus' name. It will cut out some of our askings, It will challenge us to engage our Belovedness with the world around us without dictating to it.
If you have an opportunity to see the debate and ignore the various spins and reportorial assessments, you may find specific applications of compassion that will call you forth to risk your Belovedness.
John 14:1-14
Last night I taped and watched the Compassion Forum sponsored by Faith in Public Life. My hope is that they will have the video available on their website. CNN may also have it available online or rerun it. At this point there are 93 exerpts of the event on You Tube (search for "compassion forum").
This Forum was a helpful step beyond our usual duality oriented, zero-sum-game decision-making. I hope there will be more of this. Even if not all that many people watch, they, at least, will be encourage to make a greater difference in changing the tone of our community conversations.
With that context, presume for the moment that we know where Jesus is going – faithfully living out his sense of being a Beloved of G*D and receiving whatever consequences come from such radical behavior. Now, what is the way to get to that end of faithful living for ourselves?
Compassion might be a key word to describe the "how" of Jesus. If so, that is his modeling of our way to arrive at appropriate expressions of our sense of being Beloveds of G*D.
Compassion becomes way, Compassion becomes truth. Compassion becomes life.
Compassion is preparing a place for those who follow in which they might participate in way/truth/life issues.
Compassion will also inform what it is we ask for in Jesus' name. It will cut out some of our askings, It will challenge us to engage our Belovedness with the world around us without dictating to it.
If you have an opportunity to see the debate and ignore the various spins and reportorial assessments, you may find specific applications of compassion that will call you forth to risk your Belovedness.
Friday, April 11, 2008
With or Without God
Easter 4 – Year A
With or Without God by Gretta Vosper looks like an interesting book. It raises another perspective in light of this week's scriptures - with or without a shepherd, with or without a sacrifice.
However would we cope without a god, shepherd, sacrificee?
Are these belief categories or lived ones?
With or Without God by Gretta Vosper looks like an interesting book. It raises another perspective in light of this week's scriptures - with or without a shepherd, with or without a sacrifice.
However would we cope without a god, shepherd, sacrificee?
Are these belief categories or lived ones?
1 Peter 2:19-25
Easter 4 – Year A
1 Peter 2:19-25
It is small comfort, but sometimes the only comfort there is, when we suffer for doing what is right – spreading table for enemies and being generous with family (note parallelism so enemies and family can be interchanged).
As the United Methodist Church approaches yet another General Conference, GLBTQ persons who have devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers, still find themselves suffering within the family (which has turned enemy). There is no credible suggestion that this will change in 2008.
This is sad for our GLBTQ family members and it is sad because their continuing to be hospitable toward those who hurt them does not lead others to offer their goodwill toward the church who is hurting them. The result is that, day-by-day, we find more and more people not being added to the number of those finding new hope and health through the witness of Jesus (take a look at the drop in percentage of "christians" measured against the population).
It is time to no longer take Peter's advice about putting up with injustice, particularly for some false unity. He notes what Jesus didn't do but falls short on what Jesus did do – revealed in his body the injustice of the dominating system of state and religious institutions, was proactive in bonding community to itself as a non-blood-based family, and trusted his vision of being beloved when others did their best to humiliate him.
We are not called to be a single sheep led to the slaughter, but a union of blessed people doing what needs to be done even in the face of injustice.
1 Peter 2:19-25
It is small comfort, but sometimes the only comfort there is, when we suffer for doing what is right – spreading table for enemies and being generous with family (note parallelism so enemies and family can be interchanged).
As the United Methodist Church approaches yet another General Conference, GLBTQ persons who have devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers, still find themselves suffering within the family (which has turned enemy). There is no credible suggestion that this will change in 2008.
This is sad for our GLBTQ family members and it is sad because their continuing to be hospitable toward those who hurt them does not lead others to offer their goodwill toward the church who is hurting them. The result is that, day-by-day, we find more and more people not being added to the number of those finding new hope and health through the witness of Jesus (take a look at the drop in percentage of "christians" measured against the population).
It is time to no longer take Peter's advice about putting up with injustice, particularly for some false unity. He notes what Jesus didn't do but falls short on what Jesus did do – revealed in his body the injustice of the dominating system of state and religious institutions, was proactive in bonding community to itself as a non-blood-based family, and trusted his vision of being beloved when others did their best to humiliate him.
We are not called to be a single sheep led to the slaughter, but a union of blessed people doing what needs to be done even in the face of injustice.
Psalm 23
Easter 4 – Year A
Psalm 23
Partner to G*D, I separate want from need.
I take comfort in the midst of needs met and am deeply satisfied; restored even.
Together we make adjustments to our journey to Joy.
There have been doubts along the way, but also a willingness to proceed;
for we are steadfastly together – strengthened.
Together we are hospitable to others, even enemies,
and find assurance and peace.
Surely goodness and mercy are attainable today and tomorrow,
as we walk together in this paradise creating new life from current life.
Psalm 23
Partner to G*D, I separate want from need.
I take comfort in the midst of needs met and am deeply satisfied; restored even.
Together we make adjustments to our journey to Joy.
There have been doubts along the way, but also a willingness to proceed;
for we are steadfastly together – strengthened.
Together we are hospitable to others, even enemies,
and find assurance and peace.
Surely goodness and mercy are attainable today and tomorrow,
as we walk together in this paradise creating new life from current life.
Tuesday, April 08, 2008
Acts 2:42-47
Easter 4 – Year A
Acts 2:42-47
High commitment groups are differentiated from those about them, have an identifiable task and process to meet such, and spend much time together. This description cuts across all theological and political and economic bases for a group.
They both need to be together in all things and to be able to show their values to others (at least as much as they can without captured in an adversarial setting). Without strong cohesion there is not an identity. Without public witness there is no growth.
This tension is always present and different groups, at different times in their life-cycle, choose where they are on the continuum of isolation to immersion. It has been feeling that it is time to focus on the internal commitment rather than the public. There are so many distractions and dilutions around and about, a new version of a monastery would be helpful. If you have a picture, let us all know.
There will come another time when we will be able to handle both ends of devotion and wonder-working, but our hubris in public, our collaboration with dominating power, needs a rest.
Acts 2:42-47
High commitment groups are differentiated from those about them, have an identifiable task and process to meet such, and spend much time together. This description cuts across all theological and political and economic bases for a group.
They both need to be together in all things and to be able to show their values to others (at least as much as they can without captured in an adversarial setting). Without strong cohesion there is not an identity. Without public witness there is no growth.
This tension is always present and different groups, at different times in their life-cycle, choose where they are on the continuum of isolation to immersion. It has been feeling that it is time to focus on the internal commitment rather than the public. There are so many distractions and dilutions around and about, a new version of a monastery would be helpful. If you have a picture, let us all know.
There will come another time when we will be able to handle both ends of devotion and wonder-working, but our hubris in public, our collaboration with dominating power, needs a rest.
Monday, April 07, 2008
John 10:1-10
Easter 4 – Year A
John 10:1-10
A simple story about a shepherd walking up to a gate and it being opened by a gatekeeper is not as straight-forward as it might seem. Folks either find it too simple, there must be a trick to it somewhere, or so deep that there are too many layers to be clear about. At any rate, we will do well to be suspicious of this story, even as were the first hearers.
When questioned we begin to see that our first inclination to associate Jesus with a shepherd is too facile. Jesus identifies with a gate. Those who go through are alternately and mutually shepherds and sheep, nurtured and nurturing of one another and others.
This Gate of G*D is very close to the Logos/Word John begins with. Through this gate is everything created. We move back and forth between the womb and the world, the sheepfold and the pasture. Any who recognize the gate are welcome and have an easy way (remember your Pilgrim's Progress), those who do not come directly to the gate are thieving climbers. This is more about ourselves than the exclusivity of a Gate, which, like in Hell, is probably always open.
It is not that the gate is limiting, as this passage is sometimes interpreted, but expanding. To enter or leave through the gate is a transformative process moving a thief to a shepherd.
Think of other gateways: Peter Pan's second star to the right and straight on 'til morning, Narnia's wardrobe, the monolith in 2001, etc. What might be symbolized as a gateway in your life's experience? No, the answer isn't always Jesus. If you like, what has been your gateway to G*D? If you still want to say, "Jesus," what led you to Jesus?
John 10:1-10
A simple story about a shepherd walking up to a gate and it being opened by a gatekeeper is not as straight-forward as it might seem. Folks either find it too simple, there must be a trick to it somewhere, or so deep that there are too many layers to be clear about. At any rate, we will do well to be suspicious of this story, even as were the first hearers.
When questioned we begin to see that our first inclination to associate Jesus with a shepherd is too facile. Jesus identifies with a gate. Those who go through are alternately and mutually shepherds and sheep, nurtured and nurturing of one another and others.
This Gate of G*D is very close to the Logos/Word John begins with. Through this gate is everything created. We move back and forth between the womb and the world, the sheepfold and the pasture. Any who recognize the gate are welcome and have an easy way (remember your Pilgrim's Progress), those who do not come directly to the gate are thieving climbers. This is more about ourselves than the exclusivity of a Gate, which, like in Hell, is probably always open.
It is not that the gate is limiting, as this passage is sometimes interpreted, but expanding. To enter or leave through the gate is a transformative process moving a thief to a shepherd.
Think of other gateways: Peter Pan's second star to the right and straight on 'til morning, Narnia's wardrobe, the monolith in 2001, etc. What might be symbolized as a gateway in your life's experience? No, the answer isn't always Jesus. If you like, what has been your gateway to G*D? If you still want to say, "Jesus," what led you to Jesus?
Friday, April 04, 2008
Holy Encouragement
Easter 3 – Year A
In his "Reader's Companion" at the end of The Gospel of Gabriel: A Life of Jesus the Christ", Edward Hays has this note on the importance of the rest of Easter Day, not just the morning –
"The radical church, the church of social, liturgical and religious reform, has been called the fastest dying church in the world, says Ched Myers. It is rare to see the enthusiasm and hope of the early years of the second half of the twentieth century, which abounded with zestful renewal in the life of the church and a desire for ecumenical unity. Weariness and sadness burden many servants, as well as members of the church. This weariness is not just due to overwork, but is more a measure of what afflicted the two disciples on the road to Emmaus, the loss of hope. Myers says, 'The radical discipleship movement today is beleaguered and weary. So many of our communities…(that have tried) to integrate the pastoral and prophetic, resistance and contemplation…are disintegrating…. The gravity exerted by imperial culture's seductions, deadly mediocrities, and deadly codes of conformity pull our aspirations plummeting down. The ability of metropolis to either crush or co-opt movements of dissent seems inexhaustible.' See Myers, Binding the Strong Man, p. 455. The twin Emmaus sacraments of the breaking of the bread and holy encouragement need to be celebrated together frequently by disciples so that Jesus' work of making all things new can continue." (p. 379)
Has much changed in the twelve years since this book was published? My sense is that there isn't quite the angst that there was in the "radical church", but I'm not convinced that there is much in the way of evidence that it is much revived (though there are some bits and pieces in research such as The Practicing Congregation that suggest renewal). It may simply be that folks have finally given up a win/lose perception and moved to one of "radical discipleship", faithfulness in the moment, whether one wins or loses.
In his "Reader's Companion" at the end of The Gospel of Gabriel: A Life of Jesus the Christ", Edward Hays has this note on the importance of the rest of Easter Day, not just the morning –
"The radical church, the church of social, liturgical and religious reform, has been called the fastest dying church in the world, says Ched Myers. It is rare to see the enthusiasm and hope of the early years of the second half of the twentieth century, which abounded with zestful renewal in the life of the church and a desire for ecumenical unity. Weariness and sadness burden many servants, as well as members of the church. This weariness is not just due to overwork, but is more a measure of what afflicted the two disciples on the road to Emmaus, the loss of hope. Myers says, 'The radical discipleship movement today is beleaguered and weary. So many of our communities…(that have tried) to integrate the pastoral and prophetic, resistance and contemplation…are disintegrating…. The gravity exerted by imperial culture's seductions, deadly mediocrities, and deadly codes of conformity pull our aspirations plummeting down. The ability of metropolis to either crush or co-opt movements of dissent seems inexhaustible.' See Myers, Binding the Strong Man, p. 455. The twin Emmaus sacraments of the breaking of the bread and holy encouragement need to be celebrated together frequently by disciples so that Jesus' work of making all things new can continue." (p. 379)
Has much changed in the twelve years since this book was published? My sense is that there isn't quite the angst that there was in the "radical church", but I'm not convinced that there is much in the way of evidence that it is much revived (though there are some bits and pieces in research such as The Practicing Congregation that suggest renewal). It may simply be that folks have finally given up a win/lose perception and moved to one of "radical discipleship", faithfulness in the moment, whether one wins or loses.
Thursday, April 03, 2008
1 Peter 1:17-23
Easter 3 – Year A
1 Peter 1:17-23
Destined from long ago and yet not revealed. So runs a description of Jesus and each one of us.
In this in-between time we find the basics of hope and trust are constituent elements that combine and recombine in a multitude of ways with the common experiences we have – common as in O-so-usual and common to our various interconnections.
So we find ourselves born and reborn along any number of routes from here to there. Every journey is an Emmaus journey, just waiting for trust dashed to return in hope and vice versa.
The day's journey, ever so short in distance is so long in ending. May peace attend us along the way until we awake again, turn again, and go on humming and singing.
It is so easy for this deeper journey to be short-circuited by such suspicious things as precious blood and contrived perfection in some artificial obedience. May we move into and past the limitations of deeds marking our worth.
1 Peter 1:17-23
Destined from long ago and yet not revealed. So runs a description of Jesus and each one of us.
In this in-between time we find the basics of hope and trust are constituent elements that combine and recombine in a multitude of ways with the common experiences we have – common as in O-so-usual and common to our various interconnections.
So we find ourselves born and reborn along any number of routes from here to there. Every journey is an Emmaus journey, just waiting for trust dashed to return in hope and vice versa.
The day's journey, ever so short in distance is so long in ending. May peace attend us along the way until we awake again, turn again, and go on humming and singing.
It is so easy for this deeper journey to be short-circuited by such suspicious things as precious blood and contrived perfection in some artificial obedience. May we move into and past the limitations of deeds marking our worth.
Wednesday, April 02, 2008
Psalm 116
Easter 3 – Year A
Psalm 116
"What can I give back to God for the blessings poured out on me?"
Good question.
Suggestions begin with a toast to G*D and moving on to being honest enough to do what we say we will do.
In this we have echoes of loving G*D (acts of piety) and loving neighbor (acts of mercy).
Now comes the difficult part of making these generalities manifest in our time, in our life. What one thing will you intentionally do this week to express thanks toward G*D? What one thing will you concretely do this week to express thanks from G*D toward another?
Psalm 116
"What can I give back to God for the blessings poured out on me?"
Good question.
Suggestions begin with a toast to G*D and moving on to being honest enough to do what we say we will do.
In this we have echoes of loving G*D (acts of piety) and loving neighbor (acts of mercy).
Now comes the difficult part of making these generalities manifest in our time, in our life. What one thing will you intentionally do this week to express thanks toward G*D? What one thing will you concretely do this week to express thanks from G*D toward another?
Tuesday, April 01, 2008
Acts 2:14-41
Easter 3 – Year A
Acts 2:14-41
Verse 24:
[NRSV] But God raised him up, having freed him from death, because it was impossible for him to be held in its power."
[NIV] But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him.
[KJV] Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.
[CEV] But God set him free from death and raised him to life. Death could not hold him in its power.
[MESSAGE] But God untied the death ropes and raised him up. Death was no match for him.
[TEV] But God raised him from death, setting him free from its power, because it was impossible that death should hold him prisoner.
And so the confusion between G*D and Jesus continues – to whom does each pronoun refer? While it may seem here that G*D is the actor who raised Jesus, it is the raised one who becomes the focus throughout the rest of the passage.
This ambivalence about actor/actee also allows a question about why baptism is the appropriate response to G*D's power to raise?
We can look back to see that baptism was a volitional choice that began Jesus' ministry, just as Moses response to a burning bush was volitional. How many other ministry starts are there and why do we get trapped into particular symbolizing of those starts?
I still remember the story of a pastoral acquaintance who heard his call, "I want you to serve me" and only had the experience to interpret that call in terms of ordained ministry. Many years later they thought that perhaps their interpretation was too narrow, that service is a pretty broad category, and it may be time to find another service opportunity.
Peter exhorted folks to save themselves from their "corrupt generation" when it was exactly that generation that Jesus engaged. Baptism, here begun as psychic or spiritually coerced symbolism, will later kill many so many others would simply become baptized, as differentiated from raised.
Yes, shared symbols are important, but they are also limiting. Ahh, to have the wisdom to know the difference.
God grant me the power to accept the baptisms I cannot avoid; to challenge any forced baptism coming my way; and to have the wisdom to know the difference.
Acts 2:14-41
Verse 24:
[NRSV] But God raised him up, having freed him from death, because it was impossible for him to be held in its power."
[NIV] But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him.
[KJV] Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.
[CEV] But God set him free from death and raised him to life. Death could not hold him in its power.
[MESSAGE] But God untied the death ropes and raised him up. Death was no match for him.
[TEV] But God raised him from death, setting him free from its power, because it was impossible that death should hold him prisoner.
And so the confusion between G*D and Jesus continues – to whom does each pronoun refer? While it may seem here that G*D is the actor who raised Jesus, it is the raised one who becomes the focus throughout the rest of the passage.
This ambivalence about actor/actee also allows a question about why baptism is the appropriate response to G*D's power to raise?
We can look back to see that baptism was a volitional choice that began Jesus' ministry, just as Moses response to a burning bush was volitional. How many other ministry starts are there and why do we get trapped into particular symbolizing of those starts?
I still remember the story of a pastoral acquaintance who heard his call, "I want you to serve me" and only had the experience to interpret that call in terms of ordained ministry. Many years later they thought that perhaps their interpretation was too narrow, that service is a pretty broad category, and it may be time to find another service opportunity.
Peter exhorted folks to save themselves from their "corrupt generation" when it was exactly that generation that Jesus engaged. Baptism, here begun as psychic or spiritually coerced symbolism, will later kill many so many others would simply become baptized, as differentiated from raised.
Yes, shared symbols are important, but they are also limiting. Ahh, to have the wisdom to know the difference.
God grant me the power to accept the baptisms I cannot avoid; to challenge any forced baptism coming my way; and to have the wisdom to know the difference.
Monday, March 31, 2008
Luke 24:13-49
Easter 3
Luke 24:13-49
With or without power from on high Jesus is capable of surprising.
We seem incapable of recognizing Jesus on the testimony of someone else, even a fellow-traveler on our way. Jesus isn't recognized as present even when we relate past tales and experiences with him. Jesus isn't recognized in all the prophetic scripture that might be re-pointed toward him.
Jesus becomes recognizable in the breaking of bread and the sharing a cup. And, then, like any good catalyst, leaves unchanged, but leaves a changed situation. Jesus becomes a new community and gives it space to re-form.
Later we hear. witness added to witness, that a resurrection has taken place. And, yet, fear is a first reaction to a next surprise visit by Jesus. Again our fight or flight response needs to be addressed with a word of new perspective and possibility – peace.
Here the whooshing wind of a new creation doesn't come immediately after a word of peace and a revelationary reorientation. Now we hear - it will be coming. Those of us who know the story can see this as a setup by Luke to get his sequel (Acts of the Apostles) off to a fast start. And, so, we are left hanging having taken all the courses, done our best with the tests along the way, and written a thesis based on our gifts. No diploma, no power from on high, and here we are.
Can it be so or is it Luke's understanding that, like a maple double samara (winged fruit), the disciples are to be maturing in Jerusalem and when the time is ripe they will be spun two-by-two out into the surrounding countryside. Maturing is different than waiting, though it does entail waiting.
How's your maturing going where you are? How's your partner in ministry? How's your spinning outward going? How's your readiness for a surprise?
Luke 24:13-49
With or without power from on high Jesus is capable of surprising.
We seem incapable of recognizing Jesus on the testimony of someone else, even a fellow-traveler on our way. Jesus isn't recognized as present even when we relate past tales and experiences with him. Jesus isn't recognized in all the prophetic scripture that might be re-pointed toward him.
Jesus becomes recognizable in the breaking of bread and the sharing a cup. And, then, like any good catalyst, leaves unchanged, but leaves a changed situation. Jesus becomes a new community and gives it space to re-form.
Later we hear. witness added to witness, that a resurrection has taken place. And, yet, fear is a first reaction to a next surprise visit by Jesus. Again our fight or flight response needs to be addressed with a word of new perspective and possibility – peace.
Here the whooshing wind of a new creation doesn't come immediately after a word of peace and a revelationary reorientation. Now we hear - it will be coming. Those of us who know the story can see this as a setup by Luke to get his sequel (Acts of the Apostles) off to a fast start. And, so, we are left hanging having taken all the courses, done our best with the tests along the way, and written a thesis based on our gifts. No diploma, no power from on high, and here we are.
Can it be so or is it Luke's understanding that, like a maple double samara (winged fruit), the disciples are to be maturing in Jerusalem and when the time is ripe they will be spun two-by-two out into the surrounding countryside. Maturing is different than waiting, though it does entail waiting.
How's your maturing going where you are? How's your partner in ministry? How's your spinning outward going? How's your readiness for a surprise?
Friday, March 28, 2008
John 20:22-23
Easter 2 - Holy Humor Sunday
Whether holy humoring or not, I find sweet release in "The Message" version of John 20:22-23. It is a reminder that the resurrection of Jesus brings the forgiveness he asks for in Luke's version (yes, acknowledged, it's not fair to so conflate Luke into John).
With some stage directions thrown in:
Then [Jesus] took a deep breath [bigger, bigger]
and breathed [Pentecost whooshed] into them.
"Receive the Holy Spirit," he said [with a smile, knowing it was going to change them].
[Then seriously] "If you forgive someone's sins [dramatic pause],
they're gone for good [good chuckle].
If you don't forgive sins [start of giggle],
what are you going to do with them [belly laugh or guffaw]?!!
Sometimes we need to pause in the telling. Thomas wasn't there, so how long before he heard the report of the other 10 (or was it only 8 because a couple of others were also missing in action and it wasn't in their nature to kvetch (doubt/question/complain) about missing something). We can let the good news of forgiveness hang in the air for a bit before proceeding to verse 24.
This helps me remember that "angels can fly because they take themselves lightly" (Chesterton) and we begin to soar when we take forgiveness seriously enough to participate in it.
=-=-=-=-=-=-=-=-=-=
I believe in Forgiveness of sins Apostles' Creed. Is this what you believe about forgiveness?
Whether holy humoring or not, I find sweet release in "The Message" version of John 20:22-23. It is a reminder that the resurrection of Jesus brings the forgiveness he asks for in Luke's version (yes, acknowledged, it's not fair to so conflate Luke into John).
With some stage directions thrown in:
Then [Jesus] took a deep breath [bigger, bigger]
and breathed [Pentecost whooshed] into them.
"Receive the Holy Spirit," he said [with a smile, knowing it was going to change them].
[Then seriously] "If you forgive someone's sins [dramatic pause],
they're gone for good [good chuckle].
If you don't forgive sins [start of giggle],
what are you going to do with them [belly laugh or guffaw]?!!
Sometimes we need to pause in the telling. Thomas wasn't there, so how long before he heard the report of the other 10 (or was it only 8 because a couple of others were also missing in action and it wasn't in their nature to kvetch (doubt/question/complain) about missing something). We can let the good news of forgiveness hang in the air for a bit before proceeding to verse 24.
This helps me remember that "angels can fly because they take themselves lightly" (Chesterton) and we begin to soar when we take forgiveness seriously enough to participate in it.
=-=-=-=-=-=-=-=-=-=
I believe in Forgiveness of sins Apostles' Creed. Is this what you believe about forgiveness?
Wednesday, March 26, 2008
Easter 2 - Holy Humor Sunday
Psalm 16
Trust that I am on a path of life leads to a fullness of joy.
Within this trust we have a perspective that lets us see the various boundary lines of life and to affirm them as necessary, that we have no life apart from them.
This backward look from verse 11 to 6 to 2 shapes us to find instruction in the night, whether that be a Jesus night in a tomb, a Nicodemus night of befuddlement, or a Thomas night of desire for an experience of resurrection. All of us look for our hearts to be strangely warmed that we might find our forgiveness before ever we act (even though we are called to act as though forgiveness has already come before our reception of it).
Trust is one of the best sources of humor there is. So often that which is funny relies on tricks, misdirection, put-downs, finding a survival perspective. However, trust begins to see humor where there is none (perhaps it is time to go back to that old-time medicine theory of humors). Trust is a creative act. Trust leads us to a strange formula: T+GT=C. I don't know whether that can work mathematically, but it does here as Tragedy + G*D's Time = Comedy. From a Christian perspective we begin with the tragedy of crucifixion and add to it whatever is meant by "three days". This results in the comedy of resurrection.
=-=-=-=-=-=-=-=-=-=-=-=
Three tortoises, Mick, Alan and Les, decide to go on a picnic. So Mick packs the picnic basket with beer and sandwiches. The trouble is the picnic site is ten miles away so it takes them ten days to get there.
When they get there Mick unpacks the food and beer. "OK Les, Give me the bottle opener."
"I didn't bring it," says Les. "I thought you packed it."
Mick gets worried, He turns to Alan, "Did you bring the bottle opener??"
Naturally Alan didn't bring it. So they're stuck ten miles from Home without a bottle opener. Mick and Alan beg Les to go back for it, but he refuses as he says they will eat all the sandwiches.
After two hours, and after they have sworn on their tortoise Lives that they will not eat the sandwiches, he finally agrees. So Les sets off down the road at a steady pace.
Twenty days pass and he still isn't back and Mick and Alan are starving, but a promise is a promise.
Another five days and he still isn't back, but a promise is a promise. Finally they can't take it any longer so they take out a Sandwich each, and just as they are about to eat it, Les pops up from behind a rock and shouts........
"I KNEW IT!......I'M NOT GOING!"
=-=-=-=-=-=-=-=-=-=
Lack of trust is merely funny. Trust is the humor of joy.
Alternative ending:
Later the day that Les left to get a bottle opener, Mick and Alan see Les returning in as much of a cloud of dust as he can muster.
Panting as he arrives, Les says, "Duh, we've been living so slowly too much of the past has stuck to us. I saw some folks drinking at the picnic site we passed on the way here - the caps are twist-offs! We don't need a bottle-opener. Let's feast!"
Psalm 16
Trust that I am on a path of life leads to a fullness of joy.
Within this trust we have a perspective that lets us see the various boundary lines of life and to affirm them as necessary, that we have no life apart from them.
This backward look from verse 11 to 6 to 2 shapes us to find instruction in the night, whether that be a Jesus night in a tomb, a Nicodemus night of befuddlement, or a Thomas night of desire for an experience of resurrection. All of us look for our hearts to be strangely warmed that we might find our forgiveness before ever we act (even though we are called to act as though forgiveness has already come before our reception of it).
Trust is one of the best sources of humor there is. So often that which is funny relies on tricks, misdirection, put-downs, finding a survival perspective. However, trust begins to see humor where there is none (perhaps it is time to go back to that old-time medicine theory of humors). Trust is a creative act. Trust leads us to a strange formula: T+GT=C. I don't know whether that can work mathematically, but it does here as Tragedy + G*D's Time = Comedy. From a Christian perspective we begin with the tragedy of crucifixion and add to it whatever is meant by "three days". This results in the comedy of resurrection.
=-=-=-=-=-=-=-=-=-=-=-=
Three tortoises, Mick, Alan and Les, decide to go on a picnic. So Mick packs the picnic basket with beer and sandwiches. The trouble is the picnic site is ten miles away so it takes them ten days to get there.
When they get there Mick unpacks the food and beer. "OK Les, Give me the bottle opener."
"I didn't bring it," says Les. "I thought you packed it."
Mick gets worried, He turns to Alan, "Did you bring the bottle opener??"
Naturally Alan didn't bring it. So they're stuck ten miles from Home without a bottle opener. Mick and Alan beg Les to go back for it, but he refuses as he says they will eat all the sandwiches.
After two hours, and after they have sworn on their tortoise Lives that they will not eat the sandwiches, he finally agrees. So Les sets off down the road at a steady pace.
Twenty days pass and he still isn't back and Mick and Alan are starving, but a promise is a promise.
Another five days and he still isn't back, but a promise is a promise. Finally they can't take it any longer so they take out a Sandwich each, and just as they are about to eat it, Les pops up from behind a rock and shouts........
"I KNEW IT!......I'M NOT GOING!"
=-=-=-=-=-=-=-=-=-=
Lack of trust is merely funny. Trust is the humor of joy.
Alternative ending:
Later the day that Les left to get a bottle opener, Mick and Alan see Les returning in as much of a cloud of dust as he can muster.
Panting as he arrives, Les says, "Duh, we've been living so slowly too much of the past has stuck to us. I saw some folks drinking at the picnic site we passed on the way here - the caps are twist-offs! We don't need a bottle-opener. Let's feast!"
Tuesday, March 25, 2008
Acts 2:14a, 22-32
Easter 2 - Holy Humor Sunday
Acts 2:14a, 22-32
Ahh, prophets who foresee what is to come based on what now is. In today's world we don't call them prophets, but consultants.
The C-Monkey
A tourist walks into a pet shop in Redmond, WA and is browsing around the cages on display. While he's there, another customer walks in and says to the shopkeeper, "I'll have a C monkey, please".
The shopkeeper nods, goes over to a cage at the side of the shop and takes out a monkey. He fits a collar and leash and hands it to the customer, saying "That'll be $5000".
The customer pays and walks out with his monkey. Startled, the tourist goes over to the shopkeeper and says "That was a very expensive monkey - most of them are only a few hundred dollars. Why did it cost so much?"
"Ah, that monkey can program in C - very fast, tight code, no bugs, well worth the money."
The tourist looks at the monkey in another cage. "That one's even more expensive - $10,000 dollars! What does it do?"
"Oh, that one's a C++ monkey; it can manage object-oriented programming, Visual C++, even some Java, all the really useful stuff."
The tourist looks around for a little longer and sees a third monkey in a cage of its own; The price tag around its neck says $50,000. He gasps to the shopkeeper, "That one costs more than all the others put together! What on earth does it do?"
"Well, I haven't actually seen it do anything, but it says it's a consultant."
=-=-=-=-=-=-=-=-=
It is one thing to make an appeal based upon a generally recognized prophet and another to bring a king into the role of prophet to make a point. It is hard enough for a prophet to make their point.
[If a picture doesn't show up just above this note click here.]
=-=-=-=-=-=-=-=-=
To what are you witnessing and how many witness do you feel compelled to bring forward to bolster your witness? It seems we are always looking for numbers – my witnesses outnumber your witnesses, or my witnesses can beat up your witnesses.
What would happen to Peter and his affirmation if the passage jumped from verse 24 to verse 32? I am still struggling with the significance of this David reference, particularly since he is not referred to as a prophet in the TaNaKh.
Acts 2:14a, 22-32
Ahh, prophets who foresee what is to come based on what now is. In today's world we don't call them prophets, but consultants.
The C-Monkey
A tourist walks into a pet shop in Redmond, WA and is browsing around the cages on display. While he's there, another customer walks in and says to the shopkeeper, "I'll have a C monkey, please".
The shopkeeper nods, goes over to a cage at the side of the shop and takes out a monkey. He fits a collar and leash and hands it to the customer, saying "That'll be $5000".
The customer pays and walks out with his monkey. Startled, the tourist goes over to the shopkeeper and says "That was a very expensive monkey - most of them are only a few hundred dollars. Why did it cost so much?"
"Ah, that monkey can program in C - very fast, tight code, no bugs, well worth the money."
The tourist looks at the monkey in another cage. "That one's even more expensive - $10,000 dollars! What does it do?"
"Oh, that one's a C++ monkey; it can manage object-oriented programming, Visual C++, even some Java, all the really useful stuff."
The tourist looks around for a little longer and sees a third monkey in a cage of its own; The price tag around its neck says $50,000. He gasps to the shopkeeper, "That one costs more than all the others put together! What on earth does it do?"
"Well, I haven't actually seen it do anything, but it says it's a consultant."
=-=-=-=-=-=-=-=-=
It is one thing to make an appeal based upon a generally recognized prophet and another to bring a king into the role of prophet to make a point. It is hard enough for a prophet to make their point.
[If a picture doesn't show up just above this note click here.]
=-=-=-=-=-=-=-=-=
To what are you witnessing and how many witness do you feel compelled to bring forward to bolster your witness? It seems we are always looking for numbers – my witnesses outnumber your witnesses, or my witnesses can beat up your witnesses.
What would happen to Peter and his affirmation if the passage jumped from verse 24 to verse 32? I am still struggling with the significance of this David reference, particularly since he is not referred to as a prophet in the TaNaKh.
Monday, March 24, 2008
Thomas was right to question
Easter 2 - Holy Humor Sunday
John 20:19-31
See, Thomas was right to question --
It cannot be found in the scriptures, but one story has it that upon his resurrection, the Lord appeared to a certain fisherman.
"I am Jesus - My death has saved all who do or will believe, and I am returned to show the Father's love and power.
"No, you're not Jesus, so bug off, you're scaring all the fish," answered the old fisherman.
"I see thou are full of doubt. What would thee have me do to show who I am?"
"Walk across the river," he tells Jesus.
So Jesus starts walking across the river. Next thing, he sinks and disappears under the water. After he swims back to shore, the old man says to him, "There you are, see, you're not Jesus, you can't walk across water"
Jesus responds, "Well, I used to be able to do it until I got these darned holes in my feet!"
John 20:19-31
See, Thomas was right to question --
It cannot be found in the scriptures, but one story has it that upon his resurrection, the Lord appeared to a certain fisherman.
"I am Jesus - My death has saved all who do or will believe, and I am returned to show the Father's love and power.
"No, you're not Jesus, so bug off, you're scaring all the fish," answered the old fisherman.
"I see thou are full of doubt. What would thee have me do to show who I am?"
"Walk across the river," he tells Jesus.
So Jesus starts walking across the river. Next thing, he sinks and disappears under the water. After he swims back to shore, the old man says to him, "There you are, see, you're not Jesus, you can't walk across water"
Jesus responds, "Well, I used to be able to do it until I got these darned holes in my feet!"
John 20:19-31
Easter 2 - Holy Humor Sunday
John 20:19-31
"Legends … deal with the most crucial questions of the world and human life. They attack these questions: Is the order of the world really as we learned to know it? Can we expect that life will run its course as we were taught it should? Do we know all the forces that regulate the universe and our life, or are their hidden dimensions that can divert the causal, rational flow of things? And if there are unknown forces, can they be identified, changed, avoided, or exploited to our benefit?" Legend and Belief by Linda Dégh
What is the crux of the legend in this passage? Does it revolve around the extended Thomas stories (within and beyond the Gospels) or is it best seen in light of the disciples as a whole? How might these two perspectives help inform one another?
For a bit of fun consider the distinction between
doubt / satire
doubt / cynicism
doubt / sarcasm
doubt / criticism
doubt / disappointment
Then go to atimeforweeping.com and see more doubts like this one
Finally, what revelatory experience of yours would welcome a Thomas-like response from one of your "family"? Would your questioner still be welcome a week after the clarifying of an experiential rift between you?
John 20:19-31
"Legends … deal with the most crucial questions of the world and human life. They attack these questions: Is the order of the world really as we learned to know it? Can we expect that life will run its course as we were taught it should? Do we know all the forces that regulate the universe and our life, or are their hidden dimensions that can divert the causal, rational flow of things? And if there are unknown forces, can they be identified, changed, avoided, or exploited to our benefit?" Legend and Belief by Linda Dégh
What is the crux of the legend in this passage? Does it revolve around the extended Thomas stories (within and beyond the Gospels) or is it best seen in light of the disciples as a whole? How might these two perspectives help inform one another?
For a bit of fun consider the distinction between
doubt / satire
doubt / cynicism
doubt / sarcasm
doubt / criticism
doubt / disappointment
Then go to atimeforweeping.com and see more doubts like this one
Finally, what revelatory experience of yours would welcome a Thomas-like response from one of your "family"? Would your questioner still be welcome a week after the clarifying of an experiential rift between you?
Friday, March 21, 2008
Colossians 3:1-11
Easter – Year A
Colossians 3:1-11
Oops! Too many things on the desk. I was still looking at the Philippians passage from Palm Sunday rather than the Colossians reading for Easter.
Perhaps we could appeal to there no longer being a distinction between circumcised and uncircumcised, slave and free, Palm Sunday and Easter. No, distinctions are still important, even if not important enough to kill over.
Given the Holy Week process how do we get rid of such things as anger, wrath, malice, etc.? Crucify them, crucify them! is certainly one approach.
Another way is too look at the new way of living without them, just focus on the new life after they are gone.
This is one of the places Christianity falls down – too much duality, polarity. It's either preemptive crucifixion or resurrection accomplished. It would be interesting to read this in light of Holy Saturday where Jesus is creedally sent to the dead that they might also be raised from the dead.
How, really, do we shift from bad habits of exclusivity that may have been initially helpful to short-term survival, but no longer are, to a habit of inclusiveness that can respond beyond immediate survival? This journey is what all self-help resources are about, but miss. This passage points to the issue, but doesn't help us resolve it any more than simply going back to Galilee does.
Better identification of helpful steps would be of greater use than waiting for revelation or trying to jump to a result without walking a way to it. Easter may demonstrate how difficult it is for us and our forced hope for a resurrectional deus ex machina.
Colossians 3:1-11
Oops! Too many things on the desk. I was still looking at the Philippians passage from Palm Sunday rather than the Colossians reading for Easter.
Perhaps we could appeal to there no longer being a distinction between circumcised and uncircumcised, slave and free, Palm Sunday and Easter. No, distinctions are still important, even if not important enough to kill over.
Given the Holy Week process how do we get rid of such things as anger, wrath, malice, etc.? Crucify them, crucify them! is certainly one approach.
Another way is too look at the new way of living without them, just focus on the new life after they are gone.
This is one of the places Christianity falls down – too much duality, polarity. It's either preemptive crucifixion or resurrection accomplished. It would be interesting to read this in light of Holy Saturday where Jesus is creedally sent to the dead that they might also be raised from the dead.
How, really, do we shift from bad habits of exclusivity that may have been initially helpful to short-term survival, but no longer are, to a habit of inclusiveness that can respond beyond immediate survival? This journey is what all self-help resources are about, but miss. This passage points to the issue, but doesn't help us resolve it any more than simply going back to Galilee does.
Better identification of helpful steps would be of greater use than waiting for revelation or trying to jump to a result without walking a way to it. Easter may demonstrate how difficult it is for us and our forced hope for a resurrectional deus ex machina.
Thursday, March 20, 2008
Philippians 2:5-11
Easter – Year A
Philippians 2:5-11
Who else besides Jesus is in the "form of God"? You? Me? Them?
It may not be "form", per se, that is the issue, but what we do with it.
Issues of exploitation abound in a domination system. Not exploiting is an antidote to such a system.
It is not that Jesus became obedient to a god requiring blood sacrifice, but who followed the internal logic of non-exploitation in an open fashion, thus revealing a domination system for what it is and willing to receive a consequence of such revelatory behavior.
A tricky part in all this is that if Jesus would not exploit his relationship with G*D, why would there be an expectation that he would receive kneeling and confessing?
Would there not, rather, be a hope that others would be encouraged to find a way to be non-exploitative in their relationships with one another and Jesus and G*D and the universe?
So, in honor of Maundy (obedience) Thursday let us image a servant that doesn't kow-tow, but reveals a new way of interacting with others, non-violently, non-exploitatively, on the way to living a mandate to love-one-another.
Philippians 2:5-11
Who else besides Jesus is in the "form of God"? You? Me? Them?
It may not be "form", per se, that is the issue, but what we do with it.
Issues of exploitation abound in a domination system. Not exploiting is an antidote to such a system.
It is not that Jesus became obedient to a god requiring blood sacrifice, but who followed the internal logic of non-exploitation in an open fashion, thus revealing a domination system for what it is and willing to receive a consequence of such revelatory behavior.
A tricky part in all this is that if Jesus would not exploit his relationship with G*D, why would there be an expectation that he would receive kneeling and confessing?
Would there not, rather, be a hope that others would be encouraged to find a way to be non-exploitative in their relationships with one another and Jesus and G*D and the universe?
So, in honor of Maundy (obedience) Thursday let us image a servant that doesn't kow-tow, but reveals a new way of interacting with others, non-violently, non-exploitatively, on the way to living a mandate to love-one-another.
Wednesday, March 19, 2008
Psalm 118:1-2, 14-24
Easter – Year A
Psalm 118:1-2, 14-24
Image "steadfast love" as an entrance gate into a larger life than the one we have so far experienced. It is a gate to honest perspective on what we have already experienced. Our past is seen for what it has been. It is a gate to honest perspective on what we yet yearn for. Our future is seen without a rosy glow and yet larger than we might otherwise have expected. Our present becomes a place of satisfaction without needing to justify or prove one point or another. In steadfast love we are no longer required to carry the present on or entirely invest in what might be. Here is a space for choosing the best of the past and the next available improvement upon it.
In steadfast love we can take another look at today, see what needs doing, and rejoice and be glad in an engagement with today.
Between temple-cleansing and cross-carrying there is an appreciation that both are extensions of rejoicing and gladness. A burden to redeem and a bearing a consequence of such behavior is lightened – rejoice and be glad, steadfast love abides.
Psalm 118:1-2, 14-24
Image "steadfast love" as an entrance gate into a larger life than the one we have so far experienced. It is a gate to honest perspective on what we have already experienced. Our past is seen for what it has been. It is a gate to honest perspective on what we yet yearn for. Our future is seen without a rosy glow and yet larger than we might otherwise have expected. Our present becomes a place of satisfaction without needing to justify or prove one point or another. In steadfast love we are no longer required to carry the present on or entirely invest in what might be. Here is a space for choosing the best of the past and the next available improvement upon it.
In steadfast love we can take another look at today, see what needs doing, and rejoice and be glad in an engagement with today.
Between temple-cleansing and cross-carrying there is an appreciation that both are extensions of rejoicing and gladness. A burden to redeem and a bearing a consequence of such behavior is lightened – rejoice and be glad, steadfast love abides.
Tuesday, March 18, 2008
Jeremiah 31:1-6
Easter – Year A
Jeremiah 31:1-6
When Israel sought rest, grace in the wilderness, a reminder of everlasting love appeared.
Resurrections large and small all have this gift of everlasting love revealed somewhere along the way.
A sign of resurrection is: the weary still pull out a tambourine and dance, dance, dance.
So check your tambourine for dust. It it's there you've lost track of everlasting love tracking its way through your life.
Instead of a static cross, a better symbol of resurrection might be a jingling tambourine.
Jeremiah 31:1-6
When Israel sought rest, grace in the wilderness, a reminder of everlasting love appeared.
Resurrections large and small all have this gift of everlasting love revealed somewhere along the way.
A sign of resurrection is: the weary still pull out a tambourine and dance, dance, dance.
So check your tambourine for dust. It it's there you've lost track of everlasting love tracking its way through your life.
Instead of a static cross, a better symbol of resurrection might be a jingling tambourine.
Monday, March 17, 2008
Matthew 28:1-10
Easter – Year A
Matthew 28:1-10
I was struck by Chris Haslam's comment on verse 10
“my brothers”: Jesus calls his followers brothers in John 20:17 and Matthew 12:46-50. In the latter passage, doing so implies forgiveness.
Galilee is in some sense home or our usual place. It can also be seen as away from politico-religious domination systems.
A resurrection call might then be: "Do not be afraid; go and tell the already-forgiven to go home; there they will experience resurrection." (presuming upon a retranslation of "brother" to "forgiven", "Galilee" to "home", and "me/Jesus" to "resurrection")
Connecting this to a later comment in Matthew, resurrection-life is expressed in transforming forgiveness to home-space for the naked, hungry, imprisoned, etc.
A priest at a local gathering on the 5th anniversary of the Iraq Occupation, under a banner of "Support the Troops; Bring Them Home", asked an important question - to what home will the troops be coming, what with veteran's benefits reduced, health care for the wealthiest, an unregulated economy, demonized immigrants, etc. Perhaps evidence of resurrection will be what gets done in my "Galilee" to expand what "home" means.
The forgiven live their forgiveness/resurrection in all the usual places. To paraphrase a line from John Wesley, "there is no resurrection but social resurrection".
Matthew 28:1-10
I was struck by Chris Haslam's comment on verse 10
“my brothers”: Jesus calls his followers brothers in John 20:17 and Matthew 12:46-50. In the latter passage, doing so implies forgiveness.
Galilee is in some sense home or our usual place. It can also be seen as away from politico-religious domination systems.
A resurrection call might then be: "Do not be afraid; go and tell the already-forgiven to go home; there they will experience resurrection." (presuming upon a retranslation of "brother" to "forgiven", "Galilee" to "home", and "me/Jesus" to "resurrection")
Connecting this to a later comment in Matthew, resurrection-life is expressed in transforming forgiveness to home-space for the naked, hungry, imprisoned, etc.
A priest at a local gathering on the 5th anniversary of the Iraq Occupation, under a banner of "Support the Troops; Bring Them Home", asked an important question - to what home will the troops be coming, what with veteran's benefits reduced, health care for the wealthiest, an unregulated economy, demonized immigrants, etc. Perhaps evidence of resurrection will be what gets done in my "Galilee" to expand what "home" means.
The forgiven live their forgiveness/resurrection in all the usual places. To paraphrase a line from John Wesley, "there is no resurrection but social resurrection".
Friday, March 14, 2008
cloaked
Lent 6 – Palm Sunday – Year A
cloaked in experience
defining limiting
we come to this day
and every day
holding to the ordinary
new life fluttering within
snakes shed their skin
growing from the inside out
our names and cloaks
show where we've been
yet can be beckoned off
by a sun's warmth
from beyond our ken
a call comes clear
to leave one's cloak
without questioning what's left
but looking back to see
previously scattered cloaks
obviously not yet ready
we later pick up our old cloak
fall back into protective patterns
pretending it never was off
blinding us even to others
who in solidarity disrobed
unlike brother snake
and sister serpent
our shedding is not
once for always
we have trial runs
temporary revelations
a crowd of cloak droppers
becomes a mob of cloak huggers
momentarily reveling
in a larger revelation
scared in a next moment
freed four moments on
cloaked in experience
defining limiting
we come to this day
and every day
holding to the ordinary
new life fluttering within
snakes shed their skin
growing from the inside out
our names and cloaks
show where we've been
yet can be beckoned off
by a sun's warmth
from beyond our ken
a call comes clear
to leave one's cloak
without questioning what's left
but looking back to see
previously scattered cloaks
obviously not yet ready
we later pick up our old cloak
fall back into protective patterns
pretending it never was off
blinding us even to others
who in solidarity disrobed
unlike brother snake
and sister serpent
our shedding is not
once for always
we have trial runs
temporary revelations
a crowd of cloak droppers
becomes a mob of cloak huggers
momentarily reveling
in a larger revelation
scared in a next moment
freed four moments on
Thursday, March 13, 2008
Philippians 2:5-11
Lent 6 – Palm Sunday – Year A
Philippians 2:5-11
Hey, you. Yes, you. Though you are made in the image of G*D, how are you doing at keeping that in check?
Been lording it over some other image of G*D?
Here's the thing, when your name is mentioned, do folks take a moment to acknowledge G*D within and beyond your image? Perhaps it would help others have this moment of kneeling if you were to show the way by honoring their image of G*D.
What is your moral equivalent of humility over such a long haul that death, even, if it should be, death on a cross, is embraced by you? When you get to some clarity about such, your name, too, will be a tangible opening to a glory of G*D.
Philippians 2:5-11
Hey, you. Yes, you. Though you are made in the image of G*D, how are you doing at keeping that in check?
Been lording it over some other image of G*D?
Here's the thing, when your name is mentioned, do folks take a moment to acknowledge G*D within and beyond your image? Perhaps it would help others have this moment of kneeling if you were to show the way by honoring their image of G*D.
What is your moral equivalent of humility over such a long haul that death, even, if it should be, death on a cross, is embraced by you? When you get to some clarity about such, your name, too, will be a tangible opening to a glory of G*D.
Wednesday, March 12, 2008
Psalm 118:1-2, 19-29
Lent 6 – Palm Sunday – Year A
Psalm 118:1-2, 19-29
Where is the gate of the LORD?
Well, it is in Jerusalem and Jesus rides through it and Herod rides through it and a cheering crowd rides through, as does a jeering crowd. Now, whether one recognizes that a gate of the LORD has been ridden through or not, well, that's a different question.
The righteous enter through it. The unrighteous enter through it. The great mundane middle enters through it.
In this Psalm we only hear of the righteous entering and this leads us to think that only the righteous enter. The word "only" makes a critical difference.
Remember that later will come a plea from the unrighteous and the uncaring for salvation that they might successfully find and enter a gate of glory beyond themselves and the moment.
Remember that later will come an affirmation regarding steadfast love, for all.
Might the gate of the LORD be located where you are? Within you, even? Will you help someone else find a gate, whether yours or not, and enter?
Psalm 118:1-2, 19-29
Where is the gate of the LORD?
Well, it is in Jerusalem and Jesus rides through it and Herod rides through it and a cheering crowd rides through, as does a jeering crowd. Now, whether one recognizes that a gate of the LORD has been ridden through or not, well, that's a different question.
The righteous enter through it. The unrighteous enter through it. The great mundane middle enters through it.
In this Psalm we only hear of the righteous entering and this leads us to think that only the righteous enter. The word "only" makes a critical difference.
Remember that later will come a plea from the unrighteous and the uncaring for salvation that they might successfully find and enter a gate of glory beyond themselves and the moment.
Remember that later will come an affirmation regarding steadfast love, for all.
Might the gate of the LORD be located where you are? Within you, even? Will you help someone else find a gate, whether yours or not, and enter?
Tuesday, March 11, 2008
Isaiah 50:4-9a
Lent 6 – Palm Sunday – Year A
Isaiah 50:4-9a
Wild flight of fancy – Read this passage from Isaiah as though spoken by a donkey. The only tricky part is reading verse 4 from The Message about "a well-taught tongue" rather than the NRSV, "the tongue of a teacher".
"Let us stand together" is an important line here. In this solidarity we can take part in the "singing union" tradition. We can face any disappointment together. The disappointment of promises broken or good faith betrayed is all too frequent, but standing together is a comfort and a strength.
"Let's take our stand together." What else is there, inasmuch as "the only holiness is social holiness."
Donkey and Jesus and Disciples and Fawners and Onlookers and Wiretappers and Agents Provocateur all standing together. No wonder the word is Hosanna, which in its original sense is a plea to be saved. In taking our stand together (such a motley crew) we are certainly given plenty of opportunity to recognize that salvation is not something we whump up on our own. So keep standing together with all sorts of folks, even asses.
Isaiah 50:4-9a
Wild flight of fancy – Read this passage from Isaiah as though spoken by a donkey. The only tricky part is reading verse 4 from The Message about "a well-taught tongue" rather than the NRSV, "the tongue of a teacher".
"Let us stand together" is an important line here. In this solidarity we can take part in the "singing union" tradition. We can face any disappointment together. The disappointment of promises broken or good faith betrayed is all too frequent, but standing together is a comfort and a strength.
"Let's take our stand together." What else is there, inasmuch as "the only holiness is social holiness."
Donkey and Jesus and Disciples and Fawners and Onlookers and Wiretappers and Agents Provocateur all standing together. No wonder the word is Hosanna, which in its original sense is a plea to be saved. In taking our stand together (such a motley crew) we are certainly given plenty of opportunity to recognize that salvation is not something we whump up on our own. So keep standing together with all sorts of folks, even asses.
Monday, March 10, 2008
Matthew 21:1-11
Lent 6 – Palm Sunday – Year A
Matthew 21:1-11
No matter how you try to mitigate it (donkey riding and Sir Walter Raleigh coat etiquette) prophets are wild-eyed idealists who challenge current offices, who, if unchecked, would lead to the dissolution of whatever political structures are currently in place.
Had it been in today's world with a prophet riding into town on an energy-efficient green bicycle and folks using quickly renewable switch-grass to smooth his way over a pot-holed infrastructure, there would still be those who were unnerved knowing an ever-so-polite gauntlet was being thrown down, a feared double-edged sword that would cut to the quick had arrived to force a conscious choice of what was going to constitute an authentic community. A populist "Hooray!" can quickly turn to a resigned, "You can't fight city hall."
While a prophet can push for a choice, they can't make it for folks. By definition a prophet never comes around until it is seemingly too late to have a community conversation about where we would like to be beyond where we are. By the time a prophet arrives, even a gentle, peacefully symbolized one, is a still, small point around which power roils and rolls heads.
While we would imagine ourselves on the right side of the past, a quick look at statistics tells us that more folks opt out of elections, than participate. And not even all those who participate really know the issues or consider anything beyond the latest friend/family decision or negative ad.
Did you recognize yourself joining the "whole city" in asking, "Who is this?"
If you did, is there anyway for you to make sense of the response of "a prophet"?
My hope is that more folks would clarify what it means to be a prophet in their setting and would then choose to come as close to that as they can.
[Note: we are following the slow path for the lectionary choices – Palm Sunday rather than Passion Sunday. This honors the decision of the many to further avoid the midweek observances of the deepening of death with Maundy Thursday and Good Friday. If we can see beyond the surface of this celebration, some might be intrigued and challenged enough to test the next stages of this journey, but pushing the Passion too quickly only inoculates folks against having to face the reality of death.]
Matthew 21:1-11
No matter how you try to mitigate it (donkey riding and Sir Walter Raleigh coat etiquette) prophets are wild-eyed idealists who challenge current offices, who, if unchecked, would lead to the dissolution of whatever political structures are currently in place.
Had it been in today's world with a prophet riding into town on an energy-efficient green bicycle and folks using quickly renewable switch-grass to smooth his way over a pot-holed infrastructure, there would still be those who were unnerved knowing an ever-so-polite gauntlet was being thrown down, a feared double-edged sword that would cut to the quick had arrived to force a conscious choice of what was going to constitute an authentic community. A populist "Hooray!" can quickly turn to a resigned, "You can't fight city hall."
While a prophet can push for a choice, they can't make it for folks. By definition a prophet never comes around until it is seemingly too late to have a community conversation about where we would like to be beyond where we are. By the time a prophet arrives, even a gentle, peacefully symbolized one, is a still, small point around which power roils and rolls heads.
While we would imagine ourselves on the right side of the past, a quick look at statistics tells us that more folks opt out of elections, than participate. And not even all those who participate really know the issues or consider anything beyond the latest friend/family decision or negative ad.
Did you recognize yourself joining the "whole city" in asking, "Who is this?"
If you did, is there anyway for you to make sense of the response of "a prophet"?
My hope is that more folks would clarify what it means to be a prophet in their setting and would then choose to come as close to that as they can.
[Note: we are following the slow path for the lectionary choices – Palm Sunday rather than Passion Sunday. This honors the decision of the many to further avoid the midweek observances of the deepening of death with Maundy Thursday and Good Friday. If we can see beyond the surface of this celebration, some might be intrigued and challenged enough to test the next stages of this journey, but pushing the Passion too quickly only inoculates folks against having to face the reality of death.]
Friday, March 07, 2008
Thomas
Lent 5 – Year A
Thomas gets it
experience is important
where we put our fingers informs our belief
political analysis is important
whom we travel with determines our safety
Thomas along with the disciples
urges Jesus to do all the good he can
when friends and neighbors call
we owe them the courtesy of a visit
and even a healing
Thomas along with Mary's friends
respond to Jesus' weeping
marveling at his emotional engagement
and trying to make sense of it
by projecting Lazarus as their lover
Thomas may even take the lead
not only in seeing death in resurrection
but not hesitating a moment
jumping forward even before told
to unbind those who can't breathe
Thomas gets it
living large
paying attention
to details
making a difference
Thomas gets it
experience is important
where we put our fingers informs our belief
political analysis is important
whom we travel with determines our safety
Thomas along with the disciples
urges Jesus to do all the good he can
when friends and neighbors call
we owe them the courtesy of a visit
and even a healing
Thomas along with Mary's friends
respond to Jesus' weeping
marveling at his emotional engagement
and trying to make sense of it
by projecting Lazarus as their lover
Thomas may even take the lead
not only in seeing death in resurrection
but not hesitating a moment
jumping forward even before told
to unbind those who can't breathe
Thomas gets it
living large
paying attention
to details
making a difference
Thursday, March 06, 2008
Romans 8:1-11
Lent 5 – Year A
Romans 8:1-11
Yes, there is some of that unhelpful dualism between flesh and spirit present in this presentation. There is also an unhealthy confusion of G*D with Jesus.
Presuming, with Paul, for the moment, that Resurrection, new creation, is where "its" at, righteousness is associated less with our maintenance of it than with G*D's steadfast resurrectional, creation-based, love.
To cut out some of the underbrush of verses 10-11 – the Spirit is life because of righteousness; the Spirit of resurrection dwells in you and gives life.
Righteousness here is connected with G*D's resurrectional processes already at work, like yeast, within. Again the issues of steadfast love takes precedence over any fall away from that. Remember that G*D left Eden with Adam and Eve and journeys with us still and ever.
Romans 8:1-11
Yes, there is some of that unhelpful dualism between flesh and spirit present in this presentation. There is also an unhealthy confusion of G*D with Jesus.
Presuming, with Paul, for the moment, that Resurrection, new creation, is where "its" at, righteousness is associated less with our maintenance of it than with G*D's steadfast resurrectional, creation-based, love.
To cut out some of the underbrush of verses 10-11 – the Spirit is life because of righteousness; the Spirit of resurrection dwells in you and gives life.
Righteousness here is connected with G*D's resurrectional processes already at work, like yeast, within. Again the issues of steadfast love takes precedence over any fall away from that. Remember that G*D left Eden with Adam and Eve and journeys with us still and ever.
Wednesday, March 05, 2008
Psalm 130
Lent 5 – Year A
Psalm 130
Cry
Cry with others
Cry for one's self
Cry simply because it is appropriate to the situation.
Wait
Wait with others
Wait with one's self
Wait simply because . . . .
Into these conditions of crying and waiting comes a dawning of awareness that they are not done in isolation. It takes awhile to come to this, but the background noise of the universe is not only T=2.735K (cosmic microwave background) but steadfast love (redemption's background).
Immersed in this background, crying and waiting find their fulfillment.
Psalm 130
Cry
Cry with others
Cry for one's self
Cry simply because it is appropriate to the situation.
Wait
Wait with others
Wait with one's self
Wait simply because . . . .
Into these conditions of crying and waiting comes a dawning of awareness that they are not done in isolation. It takes awhile to come to this, but the background noise of the universe is not only T=2.735K (cosmic microwave background) but steadfast love (redemption's background).
Immersed in this background, crying and waiting find their fulfillment.
Tuesday, March 04, 2008
Ezekiel 37:1-14
Lent 5 – Year A
Ezekiel 37:1-14
Are there any dry bones around today? Those without health care? (Nearly 47 million Americans, or 16 percent of the population, were without health insurance in 2005, the latest government data available) - A record 1.6 million Americans in prison? (1% total and much higher percentages of black and Hispanic males) - Widening rich/poor gap? (the 55 million Americans in the poorest fifth of the population lived in households whose average income fell from $10,000 in 1977 to $8,800 in 1999).
What about dry bones in other parts of the world? War, genocide, pollution, poverty, etc.
While it may be that "G*D only knows", we are called to do something very important – lift our voice, be a sentinel, prophesy.
Coming out of graves of delusion that the above are not our issues, that we confess to the dry and broken bones of our lives, and that we have lost our vision of anything different than what we now have is no different in our day than in Ezekiel's.
Breathe upon the dead – Network and cry out, "I’m mad as hell and I’m not going to take it anymore!" – then stand back as a breath of new life bursts in and out in all directions.
Ezekiel 37:1-14
Are there any dry bones around today? Those without health care? (Nearly 47 million Americans, or 16 percent of the population, were without health insurance in 2005, the latest government data available) - A record 1.6 million Americans in prison? (1% total and much higher percentages of black and Hispanic males) - Widening rich/poor gap? (the 55 million Americans in the poorest fifth of the population lived in households whose average income fell from $10,000 in 1977 to $8,800 in 1999).
What about dry bones in other parts of the world? War, genocide, pollution, poverty, etc.
While it may be that "G*D only knows", we are called to do something very important – lift our voice, be a sentinel, prophesy.
Coming out of graves of delusion that the above are not our issues, that we confess to the dry and broken bones of our lives, and that we have lost our vision of anything different than what we now have is no different in our day than in Ezekiel's.
Breathe upon the dead – Network and cry out, "I’m mad as hell and I’m not going to take it anymore!" – then stand back as a breath of new life bursts in and out in all directions.
Monday, March 03, 2008
John 11:1-45
Lent 5 – Year A
John 11:1-45
Who's to blame? A person born blind? Their parents? Jesus for intervening? Jesus for delaying? Last week the wonder of G*D was revealed in a creation story involving mud. This week, with Jesus' delay in coming, Lazarus gets all the way to "mostly dead" (read The Princess Bride). Everyone understands Lazarus and Westley to be dead, but all great stories find a way to a larger possibility beyond apparent limitations. Even tragedies give instruction that we might find another way.
The unbinding in this story is very similar to the revealing to Photini who she might yet become. The unbinding of Lazarus is also our unbinding, even as Photini's enlightenment is ours. All of these Johannine encounters hold a creative edge with possibilities and realities of new births.
Do you see how beloved Photini was, how beloved was Lazarus? This pushes us again to recognize our own belovedness. We are worth being wept over. We are worth being called forth. We are worth being unwrapped (shedding our skin one more time) and set free to a next stage of life. [image here - Lazarus as butterfly emerged]
What a difference a moment, a day, or even four days can make. Each of them hold the initial state of a new way of being/moving – use your favorite search engine for "butterfly effect" references.
Another way of playing with this is to investigate, at whatever leisure you will unbind, the Suzy Butterfly site.
John 11:1-45
Who's to blame? A person born blind? Their parents? Jesus for intervening? Jesus for delaying? Last week the wonder of G*D was revealed in a creation story involving mud. This week, with Jesus' delay in coming, Lazarus gets all the way to "mostly dead" (read The Princess Bride). Everyone understands Lazarus and Westley to be dead, but all great stories find a way to a larger possibility beyond apparent limitations. Even tragedies give instruction that we might find another way.
The unbinding in this story is very similar to the revealing to Photini who she might yet become. The unbinding of Lazarus is also our unbinding, even as Photini's enlightenment is ours. All of these Johannine encounters hold a creative edge with possibilities and realities of new births.
Do you see how beloved Photini was, how beloved was Lazarus? This pushes us again to recognize our own belovedness. We are worth being wept over. We are worth being called forth. We are worth being unwrapped (shedding our skin one more time) and set free to a next stage of life. [image here - Lazarus as butterfly emerged]
What a difference a moment, a day, or even four days can make. Each of them hold the initial state of a new way of being/moving – use your favorite search engine for "butterfly effect" references.
Another way of playing with this is to investigate, at whatever leisure you will unbind, the Suzy Butterfly site.
Friday, February 29, 2008
mud slung
Lent 4 – Year A
mud slung
at each other
some sticks
building armor
some washed
heals sight
some
just dirty
so come
make a mud pie
stomp with glee
each mud puddle
until we sing
laugh with god
hmmmmm
ahhh ha ha
so that's
what I look like
mud slung
at each other
some sticks
building armor
some washed
heals sight
some
just dirty
so come
make a mud pie
stomp with glee
each mud puddle
until we sing
laugh with god
hmmmmm
ahhh ha ha
so that's
what I look like
Thursday, February 28, 2008
Ephesians 5:8-14
Lent 4 – Year A
Ephesians 5:8-14
An alternative translation of such dualities as "dark" and "light" or "evil" and "good" is that of "limitation" and "possibility".
This has the benefit of removing the judgmental, all-or-nothing, eternal aspect from a conversation so that the participants in an experience can engage with one another rather than go toe-to-toe.
Here we are reminded that once we operated on the basis of our limitations, but, now, Christ has drawn us into possibility. As we shift our decision-making from limitation to possibility we find our decisions more consistently result in what might then be described as good and right and true - as tested by time rather than by cant.
This challenges us to find the possibilities of new life in our current situations and to expose limitations so they might add to better decisions, not stymie them. Eventually, underground, un-exposed, secret-power limitations lead to regretted and even shameful results. But, that which focuses on bringing out the remaining possibilities, reveals an opening for a preferred future to enter. It is this "light" of possibility that comes to waken and energize us. Rise beyond your limitations! Possibility is present!
= = = = = =
This same approach can be helpful back in our long pericope with the man born blind. It is in the possibility of G*D's wonders that we grow to learn from our limitations without being bound by them.
Ephesians 5:8-14
An alternative translation of such dualities as "dark" and "light" or "evil" and "good" is that of "limitation" and "possibility".
This has the benefit of removing the judgmental, all-or-nothing, eternal aspect from a conversation so that the participants in an experience can engage with one another rather than go toe-to-toe.
Here we are reminded that once we operated on the basis of our limitations, but, now, Christ has drawn us into possibility. As we shift our decision-making from limitation to possibility we find our decisions more consistently result in what might then be described as good and right and true - as tested by time rather than by cant.
This challenges us to find the possibilities of new life in our current situations and to expose limitations so they might add to better decisions, not stymie them. Eventually, underground, un-exposed, secret-power limitations lead to regretted and even shameful results. But, that which focuses on bringing out the remaining possibilities, reveals an opening for a preferred future to enter. It is this "light" of possibility that comes to waken and energize us. Rise beyond your limitations! Possibility is present!
= = = = = =
This same approach can be helpful back in our long pericope with the man born blind. It is in the possibility of G*D's wonders that we grow to learn from our limitations without being bound by them.
Wednesday, February 27, 2008
Psalm 23
Lent 4 – Year A
Psalm 23
So often this Psalm is used quietly, as if we were blindly searching around with our hands to find the boundaries of the space we are in. Sometimes the quiet is meditation and these days a first time someone may hear it is in a funeral service.
Sometimes it feels as if we are limping home on a wing, a prayer, and the 23rd Psalm.
This time around I have found it helpful to shout it at the top of my lungs as an affirmation or a challenge to the junk in the world that is too much with me, encroaching upon my time and space and hope.
Would you care to join me in loudly sharing this Psalm? I'll be listening and if you listen carefully you may yet hear echoes of my cry.
= = = = = = =
If, though, loud is not your thing, you may want to try this devotional.
Psalm 23
So often this Psalm is used quietly, as if we were blindly searching around with our hands to find the boundaries of the space we are in. Sometimes the quiet is meditation and these days a first time someone may hear it is in a funeral service.
Sometimes it feels as if we are limping home on a wing, a prayer, and the 23rd Psalm.
This time around I have found it helpful to shout it at the top of my lungs as an affirmation or a challenge to the junk in the world that is too much with me, encroaching upon my time and space and hope.
Would you care to join me in loudly sharing this Psalm? I'll be listening and if you listen carefully you may yet hear echoes of my cry.
= = = = = = =
If, though, loud is not your thing, you may want to try this devotional.
Tuesday, February 26, 2008
1 Samuel 16:1-13
Lent 4 – Year A
1 Samuel 16:1-13
Samuel may help us into the question of "blindness". Early on he was deafened by his own name and not able to hear beyond it. Here Samuel is stymied by his fear which feigned grief. Later Samuel is blinded by Eliab's physical attributes. After anointing David, the last and least of Jesse's sons, he sets out for Ramah, anticipating a later scene of Rachel's weeping grief for her children.
Blindness is not just personal, but corporate. As we talk of social holiness, so we need to speak of social blindness. As Rick put it on the Midrash Lectionary List, "I have another thought on this. To translate this to modern concepts - I think we could say that the Pharisees may not be blind, but they might have been blinded. If something is in a person's blind spot, they won't see it. If light is too bright, they won't see it. If there are too many distractions, they won't see it. The arrogance and self-righteousness of the Pharisees blinded them to what Jesus was telling them. Although I am not deaf, if a sound blocks people's voices or if I am in a room with a lot of echo, I am deafened."
Samuel got caught in a cultural appeal for a king, fearing a king out of power, and not able to recognize a next king. In each case his blindness and deafness did not lead to playing a mean pin-ball. Things fall apart and we fall with them. Things are crookedly put together and we are misshapen in crooked's image.
In the end Samuel returns home to Ramah – a high place for idols - that systemically, culturally, blocks a new word and later will be a place of slaughter (always a prime indicator that blindness and deafness is present in high places). Samuel returns home after this scene and the next we hear of him – he died.
Though fondly remembered, Uncle Samuel, is one who wrestled long with not hearing and not seeing.
1 Samuel 16:1-13
Samuel may help us into the question of "blindness". Early on he was deafened by his own name and not able to hear beyond it. Here Samuel is stymied by his fear which feigned grief. Later Samuel is blinded by Eliab's physical attributes. After anointing David, the last and least of Jesse's sons, he sets out for Ramah, anticipating a later scene of Rachel's weeping grief for her children.
Blindness is not just personal, but corporate. As we talk of social holiness, so we need to speak of social blindness. As Rick put it on the Midrash Lectionary List, "I have another thought on this. To translate this to modern concepts - I think we could say that the Pharisees may not be blind, but they might have been blinded. If something is in a person's blind spot, they won't see it. If light is too bright, they won't see it. If there are too many distractions, they won't see it. The arrogance and self-righteousness of the Pharisees blinded them to what Jesus was telling them. Although I am not deaf, if a sound blocks people's voices or if I am in a room with a lot of echo, I am deafened."
Samuel got caught in a cultural appeal for a king, fearing a king out of power, and not able to recognize a next king. In each case his blindness and deafness did not lead to playing a mean pin-ball. Things fall apart and we fall with them. Things are crookedly put together and we are misshapen in crooked's image.
In the end Samuel returns home to Ramah – a high place for idols - that systemically, culturally, blocks a new word and later will be a place of slaughter (always a prime indicator that blindness and deafness is present in high places). Samuel returns home after this scene and the next we hear of him – he died.
Though fondly remembered, Uncle Samuel, is one who wrestled long with not hearing and not seeing.
Monday, February 25, 2008
John 9:1-41
Lent 4 – Year A
John 9:1-41
Who sinned? This one or their parents?
These questions come into better view when asked a couple of other ways around.
Who triumphed over sin? This one or their parents?
Is sin personal? This one? or generational? Their parents?
Is sin individual or social? Ours or our culture's?
These sorts of dualistic questions are responded to by Jesus at the end of the passage. When we hearken back to our Adam and Eve story and claim we are now able to tell the difference between good and evil, we are out of touch with a creative force that is not limited by such a distinction.
The initial question is one of putting one's self in the place of G*D – that there is only one answer to any one question. This is the fundamentalist downfall – they always falter on a next creation while trying to defend a past creation.
How close can we come to claiming the mystery of our purpose – to allow the "blind" to see and to assist those who claim to "see" the differences of life might experience how much of a blind-alley they are walking down? I expect that our closeness will have something to do with the temptations we have faced and our willingness to gaze into the middle-distance between foreground and background.
John 9:1-41
Who sinned? This one or their parents?
These questions come into better view when asked a couple of other ways around.
Who triumphed over sin? This one or their parents?
Is sin personal? This one? or generational? Their parents?
Is sin individual or social? Ours or our culture's?
These sorts of dualistic questions are responded to by Jesus at the end of the passage. When we hearken back to our Adam and Eve story and claim we are now able to tell the difference between good and evil, we are out of touch with a creative force that is not limited by such a distinction.
The initial question is one of putting one's self in the place of G*D – that there is only one answer to any one question. This is the fundamentalist downfall – they always falter on a next creation while trying to defend a past creation.
How close can we come to claiming the mystery of our purpose – to allow the "blind" to see and to assist those who claim to "see" the differences of life might experience how much of a blind-alley they are walking down? I expect that our closeness will have something to do with the temptations we have faced and our willingness to gaze into the middle-distance between foreground and background.
Friday, February 22, 2008
fed
Lent 3 – Year A
fed
Jesus is a will-aholic
fasting for fulfillment
living off revelation
self – I am
other – I too
a banquet is coming
but until then
enjoy the appetizers
while planting seeds
to be harvested
for two days
bodies were prepared
for rising
from being told so
to truly knowing
and so the seed sprouted
a third day arrived
new life set free
everything done
shines in a new light
fed
Jesus is a will-aholic
fasting for fulfillment
living off revelation
self – I am
other – I too
a banquet is coming
but until then
enjoy the appetizers
while planting seeds
to be harvested
for two days
bodies were prepared
for rising
from being told so
to truly knowing
and so the seed sprouted
a third day arrived
new life set free
everything done
shines in a new light
Thursday, February 21, 2008
Romans 5:1-11
Lent 3 – Year A
Romans 5:1-11
Pop Quiz: Compare and contrast the following two statements
* God's love has been poured into our hearts through the Holy Spirit, and
* God proves God's love for us in that while we were still sinners Christ died for us.
= = = = = = =
If you play long and well with the words "pouring" and "proving" you may begin to see the secondary nature of atonement and suffering and dying.
Pouring is a release and is tracked back through the words "vent" and "wind" to a creation breath of life.
Proving is a testing of what is good but can easily shift over to a rigidity of "answered once-and-for-always". There is a tendency to rely on a proof for all time, rather than any new questions such testing raises.
Trust, again that the steadfast pouring of love into your life will continue, regardless of the suffering you or any other has experienced. This out-poured love is the experience we desire that will allow us to deal with every temporary blockage of same. No matter what the suffering, there is none great enough to substitute for a cup of love overflowing.
Rejoice in the flow, not its explanation.
Romans 5:1-11
Pop Quiz: Compare and contrast the following two statements
* God's love has been poured into our hearts through the Holy Spirit, and
* God proves God's love for us in that while we were still sinners Christ died for us.
= = = = = = =
If you play long and well with the words "pouring" and "proving" you may begin to see the secondary nature of atonement and suffering and dying.
Pouring is a release and is tracked back through the words "vent" and "wind" to a creation breath of life.
Proving is a testing of what is good but can easily shift over to a rigidity of "answered once-and-for-always". There is a tendency to rely on a proof for all time, rather than any new questions such testing raises.
Trust, again that the steadfast pouring of love into your life will continue, regardless of the suffering you or any other has experienced. This out-poured love is the experience we desire that will allow us to deal with every temporary blockage of same. No matter what the suffering, there is none great enough to substitute for a cup of love overflowing.
Rejoice in the flow, not its explanation.
Wednesday, February 20, 2008
Psalm 95
Lent 3 – Year A
Psalm 95
On what mountain do you find salvation/health/wholeness? Is it Mt. Zion or Mt. Gerizim? Might it be the mountain or rock that Moses struck to bring forth living, flowing water?
Even that rock became a stumbling block, keeping Moses and the people from entering the rest of a promised-land (compare with Numbers 20:1-13 as the source of G*D's rejection of Moses regarding entry to Canaan - Deuteronomy 32:48-52).
Sing, rejoice, do not harden your heart to the impossibilities before you. This is part of the Lenten testing or temptation – to not personalize every trial and complain when life is not "fair" to you and yours. How do we simply die or keep on moving ahead until we do?
Psalm 95
On what mountain do you find salvation/health/wholeness? Is it Mt. Zion or Mt. Gerizim? Might it be the mountain or rock that Moses struck to bring forth living, flowing water?
Even that rock became a stumbling block, keeping Moses and the people from entering the rest of a promised-land (compare with Numbers 20:1-13 as the source of G*D's rejection of Moses regarding entry to Canaan - Deuteronomy 32:48-52).
Sing, rejoice, do not harden your heart to the impossibilities before you. This is part of the Lenten testing or temptation – to not personalize every trial and complain when life is not "fair" to you and yours. How do we simply die or keep on moving ahead until we do?
Tuesday, February 19, 2008
Exodus 17:1-7
Lent 3 – Year A
Exodus 17:1-7
So, is G*D among us or not?
This is a question that often cannot be asked or responded to because survival questions of one kind or another get in the way - sometimes physical survival, sometimes emotional, intellectual, spiritual, or relational survival.
Presuming we are able to get past the survival level, it isn't long before we end up in the confusion of what we will use for measurement. Is it our feelings, traditions, peer group experiences? What that will suffice to quantify whether or not G*D is with us?
Even if we periodically are able to come to some standard, we find it soon irrelevant as we move, by stages, to a next level of maturity and all the old certainties fall by the wayside.
And so, here we have the never-ending question: Is G*D with us now? Is G*D with us now? The Verizon phone company is a late-comer to this type of question.
Exodus 17:1-7
So, is G*D among us or not?
This is a question that often cannot be asked or responded to because survival questions of one kind or another get in the way - sometimes physical survival, sometimes emotional, intellectual, spiritual, or relational survival.
Presuming we are able to get past the survival level, it isn't long before we end up in the confusion of what we will use for measurement. Is it our feelings, traditions, peer group experiences? What that will suffice to quantify whether or not G*D is with us?
Even if we periodically are able to come to some standard, we find it soon irrelevant as we move, by stages, to a next level of maturity and all the old certainties fall by the wayside.
And so, here we have the never-ending question: Is G*D with us now? Is G*D with us now? The Verizon phone company is a late-comer to this type of question.
Monday, February 18, 2008
John 4:5-42
Lent 3 – Year A
John 4:5-42
The disciples of Jesus, those baptizing ones, had gone into Sychar, for they were feeling a little eleven-o-clock-ish. When they came back, they brought no one with them (and were still not strengthened enough to ask the questions on their hearts). Apparently they had not yet connected Jesus' "food" with food for the stomach and used their feeding opportunities to expand their hunger to compassionately connect with the "hunger" of others.
Contrast this with Photina (the traditional name for the Samaritan woman at the well) who was the post-modern of her time and who was able to raise leading, expansive, questions of her neighbors and brought many out to visit with and invite Jesus in. In 1:41, Andrew states, "We have found the Messiah" while here Photina says, "Come and see a man who told me everything I have ever done! He cannot be the Messiah, can he?" Are these evangelistic techniques simply a difference between male and female sensibilities, or the difference between how you speak to the privileged versus the unprivileged?
In some sense the visit to the well was her being led into the wilderness by the spirit, there encountering the "other" that allowed reflection upon present constructs and set a direction for reentering life from a changed perspective.
[Side note to self: Try tracking through John to see how the identity temptations were worked out in longer conversation blocks with people:
- "Here is the Lamb of God" and "Can anything good come from Nazareth" -- "If you are the Son of God"
- "Turn this water to wine" -- "Turn these stones to bread"
- "Stop making my Father's house a marketplace" -- "All the wealth of the world can be yours"
- "How dramatic does renewal have to be, rebirth?" -- "Jump now, reveal angels"
- Etc.]
Do note the lack of rebuke Jesus gives Photina and how non-creedal her testimony. Does that give you permission to tell your insights based on your experience?
John 4:5-42
The disciples of Jesus, those baptizing ones, had gone into Sychar, for they were feeling a little eleven-o-clock-ish. When they came back, they brought no one with them (and were still not strengthened enough to ask the questions on their hearts). Apparently they had not yet connected Jesus' "food" with food for the stomach and used their feeding opportunities to expand their hunger to compassionately connect with the "hunger" of others.
Contrast this with Photina (the traditional name for the Samaritan woman at the well) who was the post-modern of her time and who was able to raise leading, expansive, questions of her neighbors and brought many out to visit with and invite Jesus in. In 1:41, Andrew states, "We have found the Messiah" while here Photina says, "Come and see a man who told me everything I have ever done! He cannot be the Messiah, can he?" Are these evangelistic techniques simply a difference between male and female sensibilities, or the difference between how you speak to the privileged versus the unprivileged?
In some sense the visit to the well was her being led into the wilderness by the spirit, there encountering the "other" that allowed reflection upon present constructs and set a direction for reentering life from a changed perspective.
[Side note to self: Try tracking through John to see how the identity temptations were worked out in longer conversation blocks with people:
- "Here is the Lamb of God" and "Can anything good come from Nazareth" -- "If you are the Son of God"
- "Turn this water to wine" -- "Turn these stones to bread"
- "Stop making my Father's house a marketplace" -- "All the wealth of the world can be yours"
- "How dramatic does renewal have to be, rebirth?" -- "Jump now, reveal angels"
- Etc.]
Do note the lack of rebuke Jesus gives Photina and how non-creedal her testimony. Does that give you permission to tell your insights based on your experience?
Friday, February 15, 2008
a voice
Lent 2 – Year A
keep your eyes peeled
your ear to the ground
your nose to the grindstone
your hands on the wheel
as you toe the line
keep a level head
your head above the clouds
your shoulder to the wheel
your finger on the pulse
with both feet planted on the ground
keep avoiding any change
your past is your future
your experience constitutive
your belief restrictive
yet a voice from above lifts
keep your eyes peeled
your ear to the ground
your nose to the grindstone
your hands on the wheel
as you toe the line
keep a level head
your head above the clouds
your shoulder to the wheel
your finger on the pulse
with both feet planted on the ground
keep avoiding any change
your past is your future
your experience constitutive
your belief restrictive
yet a voice from above lifts
Thursday, February 14, 2008
Romans 4:1-5, 13-17
Lent 2 – Year A
Romans 4:1-5, 13-17
"Is this blessedness, then, pronounced only on the circumcised, or also on the uncircumcised?", questions Paul.
Is "belovedness", then, announced only on the baptized, or also on the unbaptized?
Paul, here, makes the argument of prevenient grace – even before anything there is call and response. Later we can call this preference for universal salvation a question of faith, but before anything it is an experience – an experience of belovedness.
In our compartmentalized approach to a liturgical year we get caught with a tradition of Transfiguration ending Epiphany rather than beginning Lent. Once we get over the versification of the Bible or the liturgicalizing of a year, we are free to travel where the spirit leads, whether from Ur to the Negeb or from baiter of the Way to the legalizer of grace.
- - - -
In light of the conclusion of this passage regarding a G*D who gives life to the dead and calls into existence the things that do not exist – we were traveling Sunday and saw a billboard that said, in large letters, "Nothing is too difficult for God." A beloved traveler in the car saw said sign and remarked, "Yes, 'Nothing' is 'too difficult' for God." This insight is the impetus for creation – that "nothing" was "too difficult". God had to start making stuff (creation) because "nothing" was too difficult. [Are you grinning yet?]
Romans 4:1-5, 13-17
"Is this blessedness, then, pronounced only on the circumcised, or also on the uncircumcised?", questions Paul.
Is "belovedness", then, announced only on the baptized, or also on the unbaptized?
Paul, here, makes the argument of prevenient grace – even before anything there is call and response. Later we can call this preference for universal salvation a question of faith, but before anything it is an experience – an experience of belovedness.
In our compartmentalized approach to a liturgical year we get caught with a tradition of Transfiguration ending Epiphany rather than beginning Lent. Once we get over the versification of the Bible or the liturgicalizing of a year, we are free to travel where the spirit leads, whether from Ur to the Negeb or from baiter of the Way to the legalizer of grace.
- - - -
In light of the conclusion of this passage regarding a G*D who gives life to the dead and calls into existence the things that do not exist – we were traveling Sunday and saw a billboard that said, in large letters, "Nothing is too difficult for God." A beloved traveler in the car saw said sign and remarked, "Yes, 'Nothing' is 'too difficult' for God." This insight is the impetus for creation – that "nothing" was "too difficult". God had to start making stuff (creation) because "nothing" was too difficult. [Are you grinning yet?]
Wednesday, February 13, 2008
Psalm 121
Lent 2 – Year A
Psalm 121
If the mountain to which we raise our eyes for help is that of Transfiguration, our help is found in the depth of Creation (Behold, it is very good) and Blessing (Belovedness) from above.
It is this sense of a warmed heart that is the source of our experience of being preserved, kept, guarded beyond simple survival. Our being safe from evil is not a removal of difficulty or death, but a participation in the testing that reveals maturation, forgiveness, love, resurrection and being born again (realized or immanent reincarnation).
Now for a story or two of coming to this point of affirmation in the midst of whatever dark night remains around you. What might you tell?
Here is a piece of music I like. The tide will soon be turning my way because the river's flowing north in my backyard. It flows from a mountain in everlasting light. It is this sense of turning, of water flowing from mountains, that gives hope. Listen to the accompaniment as well as the words. Jackie - click on the song Jackie when you get to the webpage (if you have the time, check out the rest of the songs, particularly Blue Parade for its imagery of the Mississippi flowing by, a blue parade).
Psalm 121
If the mountain to which we raise our eyes for help is that of Transfiguration, our help is found in the depth of Creation (Behold, it is very good) and Blessing (Belovedness) from above.
It is this sense of a warmed heart that is the source of our experience of being preserved, kept, guarded beyond simple survival. Our being safe from evil is not a removal of difficulty or death, but a participation in the testing that reveals maturation, forgiveness, love, resurrection and being born again (realized or immanent reincarnation).
Now for a story or two of coming to this point of affirmation in the midst of whatever dark night remains around you. What might you tell?
Here is a piece of music I like. The tide will soon be turning my way because the river's flowing north in my backyard. It flows from a mountain in everlasting light. It is this sense of turning, of water flowing from mountains, that gives hope. Listen to the accompaniment as well as the words. Jackie - click on the song Jackie when you get to the webpage (if you have the time, check out the rest of the songs, particularly Blue Parade for its imagery of the Mississippi flowing by, a blue parade).
Tuesday, February 12, 2008
Genesis 12:1-9
Lent 2 – Year A
Genesis 12:1-9
We all journey by stages (no, not the wild-west kind). We are uprooted (poisoned) and settled (healed) and pray a next round will find us in a better place.
In sci-fi terms, we pollute where we are. This pollution is psychic, spiritual, physical, violent, etc. Eventually the whole planet is filled with our offal and it is time to take off for a new promised land.
It is this reality that is found in the middle-of-the-night. We resist and resist the need to change that we might be born anew where we are. Eventually, though, this new birth is put off so long that we destroy our host in the birthing process, we will never be able to go home again.
At this point we need to get off the dialogic impasse of being born again or from above and all that it symbolizes to different experience bases. The only choice open is death promising new choices or healing requiring repentance where we are.
Always we are looking for the healing available in death and the death that is needed for healing. When we are able to hold these two together, we find resurrection - a healing, a new birth, a reincarnation.
Genesis 12:1-9
We all journey by stages (no, not the wild-west kind). We are uprooted (poisoned) and settled (healed) and pray a next round will find us in a better place.
In sci-fi terms, we pollute where we are. This pollution is psychic, spiritual, physical, violent, etc. Eventually the whole planet is filled with our offal and it is time to take off for a new promised land.
It is this reality that is found in the middle-of-the-night. We resist and resist the need to change that we might be born anew where we are. Eventually, though, this new birth is put off so long that we destroy our host in the birthing process, we will never be able to go home again.
At this point we need to get off the dialogic impasse of being born again or from above and all that it symbolizes to different experience bases. The only choice open is death promising new choices or healing requiring repentance where we are.
Always we are looking for the healing available in death and the death that is needed for healing. When we are able to hold these two together, we find resurrection - a healing, a new birth, a reincarnation.
Monday, February 11, 2008
John 3:1-17
Lent 2 – Year A
John 3:1-17
Hearken back to Genesis 3 with a tempting serpent and Numbers 21 with poisonous serpents and a "fiery"/bronze serpent. Let your imagination flow to see how Jesus takes his baptismal creation as a Beloved and his temptation by "a snake by any other name" and how he finds a redeeming image of his experience as a recapitulation of an adam/eve story through Moses.
In using Moses' experience with a fiery/seraph/bronze serpent (note the change in the charge given to Moses and the way in which he carried it out) Jesus images himself as a wounded healer or icon of sympathetic magic.
Given your life-work of understanding your good creation and ruing your having tossed various parts of it away – sometimes out of a cleverness of entitlement and sometimes to be able to mature to a next level – what image from the wideness and wilderness of your tradition would you hold up to signal redemption?
If you are going to identify with Jesus as a way to draw near to G*D and to transform the world by bringing heaven and earth together, do you identify with the redemption of the serpent image in Genesis - being recreated, forgiven - and what will be your part in enacting such?
It may be that we need to wrestle with this image to better get at its set-up story of night-time rebirth.
= = = = = =
To come at it another way – consider a little jazz
"You and the Night and the Music"
music
lyrics
Can you hear Nicodemus or Jesus singing this song to the other?
John 3:1-17
Hearken back to Genesis 3 with a tempting serpent and Numbers 21 with poisonous serpents and a "fiery"/bronze serpent. Let your imagination flow to see how Jesus takes his baptismal creation as a Beloved and his temptation by "a snake by any other name" and how he finds a redeeming image of his experience as a recapitulation of an adam/eve story through Moses.
In using Moses' experience with a fiery/seraph/bronze serpent (note the change in the charge given to Moses and the way in which he carried it out) Jesus images himself as a wounded healer or icon of sympathetic magic.
Given your life-work of understanding your good creation and ruing your having tossed various parts of it away – sometimes out of a cleverness of entitlement and sometimes to be able to mature to a next level – what image from the wideness and wilderness of your tradition would you hold up to signal redemption?
If you are going to identify with Jesus as a way to draw near to G*D and to transform the world by bringing heaven and earth together, do you identify with the redemption of the serpent image in Genesis - being recreated, forgiven - and what will be your part in enacting such?
It may be that we need to wrestle with this image to better get at its set-up story of night-time rebirth.
= = = = = =
To come at it another way – consider a little jazz
"You and the Night and the Music"
music
lyrics
Can you hear Nicodemus or Jesus singing this song to the other?
Friday, February 08, 2008
Silly old wisdom
Lent 1 – Year A
A poem by A. A. Milne
The End
When I was One,
I had just begun.
When I was Two,
I was nearly new.
When I was Three
I was hardly me.
When I was Four,
I was not much more.
When I was Five, I was just alive.
But now I am Six, I'm as clever as clever,
So I think I'll be six now for ever and ever.
Not only is there a kid in me, but a very specific 6-year-old child who is oh so very clever. This cleverness will find a way to get or justify any and every want. Herein lies my tempter – idolator of now and forever – and it is so hard to argue with a 6-year-old.
In theory I should be many times wiser than my clever child, but somehow clever trumps wisdom all too often. Silly old wisdom.
A poem by A. A. Milne
The End
When I was One,
I had just begun.
When I was Two,
I was nearly new.
When I was Three
I was hardly me.
When I was Four,
I was not much more.
When I was Five, I was just alive.
But now I am Six, I'm as clever as clever,
So I think I'll be six now for ever and ever.
Not only is there a kid in me, but a very specific 6-year-old child who is oh so very clever. This cleverness will find a way to get or justify any and every want. Herein lies my tempter – idolator of now and forever – and it is so hard to argue with a 6-year-old.
In theory I should be many times wiser than my clever child, but somehow clever trumps wisdom all too often. Silly old wisdom.
Thursday, February 07, 2008
Romans 5:12-21
Lent 1 – Year A
Romans 5:12-21
Where sin increased, grace abounded all the more. (Romans 5:20b)
Grace Greater than Our Sin was catchy hymn for previous generations. The refrain is hard to beat:
Grace, grace, God’s grace,
Grace that will pardon and cleanse within;
Grace, grace, God’s grace,
Grace that is greater than all our sin.
I suspect that Jesus could easily have added this refrain into his singing of the Psalms – it would have been a "contemporary" hymn addition to the tradition. I'm not so sure he would have approved the verses with their exclusive focus upon crucifixion and a formulaic reversal [sin condemned = death; death justified = life]. Anyone out there up for a rewrite than scans better than this?
Marvelous grace of a living G*D,
Grace that exceeds any sin or guilt!
From deep, deep within each life's facade
Creation wells up to be rebuilt.
refrain
Sin and despair, like the sea waves cold,
Threaten each soul with infinite fear;
Grace that is greater, yes, grace untold,
Reveals a refuge always so near.
refrain
Marvelous, infinite, matchless grace,
Unrestrained in its application,
Extends to each neighbor an embrace
Grounded in salvation's foundation.
refrain
Romans 5:12-21
Where sin increased, grace abounded all the more. (Romans 5:20b)
Grace Greater than Our Sin was catchy hymn for previous generations. The refrain is hard to beat:
Grace, grace, God’s grace,
Grace that will pardon and cleanse within;
Grace, grace, God’s grace,
Grace that is greater than all our sin.
I suspect that Jesus could easily have added this refrain into his singing of the Psalms – it would have been a "contemporary" hymn addition to the tradition. I'm not so sure he would have approved the verses with their exclusive focus upon crucifixion and a formulaic reversal [sin condemned = death; death justified = life]. Anyone out there up for a rewrite than scans better than this?
Marvelous grace of a living G*D,
Grace that exceeds any sin or guilt!
From deep, deep within each life's facade
Creation wells up to be rebuilt.
refrain
Sin and despair, like the sea waves cold,
Threaten each soul with infinite fear;
Grace that is greater, yes, grace untold,
Reveals a refuge always so near.
refrain
Marvelous, infinite, matchless grace,
Unrestrained in its application,
Extends to each neighbor an embrace
Grounded in salvation's foundation.
refrain
Wednesday, February 06, 2008
Psalm 32
Lent 1 – Year A
Psalm 32
John the Baptizer: "I baptize you with water for repentance…." (Matthew 3:11)
"Happy are those whose transgression is forgiven…." (Psalm 32)
Jesus: "It is written …." (Matthew 4:7,10)
Out of Baptism comes a happy word, "This is my Beloved…." (Matthew 3:17)
This "happiness" (a combination of repentance and belovedness) opens one to receive and live out of Psalm 32:8 – "I will instruct you and teach you the way you should go; I will counsel you with my eye upon you."
Here we have the development of a storehouse of treasures from which new and old (appropriate) responses to life might be applied (Matthew 13:52). Here the remembrance of old responses and investigation of new ones takes place in an intentional study of life that is both alongside and moving toward G*D.
Out of this happiness comes an openness to hear the intent behind a question and a willingness to respond to that larger organizing principle. Out of this happiness comes a sense of enough (even when hungry or entitled to more of anything from simple bread to complex economic/political power) that can identify and move beyond each temptation to be satisfied with the surface of living.
Many are the faces of unrepentance, unforgivenness, unbelovedness. Each face is best responded to in steadfast love (Psalm 32:10).
Psalm 32
John the Baptizer: "I baptize you with water for repentance…." (Matthew 3:11)
"Happy are those whose transgression is forgiven…." (Psalm 32)
Jesus: "It is written …." (Matthew 4:7,10)
Out of Baptism comes a happy word, "This is my Beloved…." (Matthew 3:17)
This "happiness" (a combination of repentance and belovedness) opens one to receive and live out of Psalm 32:8 – "I will instruct you and teach you the way you should go; I will counsel you with my eye upon you."
Here we have the development of a storehouse of treasures from which new and old (appropriate) responses to life might be applied (Matthew 13:52). Here the remembrance of old responses and investigation of new ones takes place in an intentional study of life that is both alongside and moving toward G*D.
Out of this happiness comes an openness to hear the intent behind a question and a willingness to respond to that larger organizing principle. Out of this happiness comes a sense of enough (even when hungry or entitled to more of anything from simple bread to complex economic/political power) that can identify and move beyond each temptation to be satisfied with the surface of living.
Many are the faces of unrepentance, unforgivenness, unbelovedness. Each face is best responded to in steadfast love (Psalm 32:10).
Tuesday, February 05, 2008
Genesis 2:15-17; 3:1-7
Lent 1 – Year A
Genesis 2:15-17; 3:1-7
Don't you love it that the serpent was more clever than any other wild animal (including Adam? – probably, since Adam got out clevered). We spend so much of our time trying to be clever on our own, when we could simply try a little parseltongue (though those who have a parselmouth seem to be relatively rare) to get ahead.
One of the questions that might be asked whenever things are starting to go astray (building Babel, choosing a king, etc.) is where brother snake or sister serpent might be found camouflaged in the background.
It takes cleverness to find the question that will redirect one's attention from the joy of revealing heaven on earth. What does it take to get us on a par with G*D – Babel? What does it take to reach parity with other nations and build secure borders – a king? What will reveal a Messiah – moving something from an pre-animate to a post-animate condition (stone to bread) or interfering with a natural law such as gravity or focusing on the glitz of 15 minutes of fame?
It takes reaping-the-consequence-of-cleverness to open eyes that steadfast-love might be steadfastly affirmed.
So where be ye – pre-clever, clever, or post-clever?
Genesis 2:15-17; 3:1-7
Don't you love it that the serpent was more clever than any other wild animal (including Adam? – probably, since Adam got out clevered). We spend so much of our time trying to be clever on our own, when we could simply try a little parseltongue (though those who have a parselmouth seem to be relatively rare) to get ahead.
One of the questions that might be asked whenever things are starting to go astray (building Babel, choosing a king, etc.) is where brother snake or sister serpent might be found camouflaged in the background.
It takes cleverness to find the question that will redirect one's attention from the joy of revealing heaven on earth. What does it take to get us on a par with G*D – Babel? What does it take to reach parity with other nations and build secure borders – a king? What will reveal a Messiah – moving something from an pre-animate to a post-animate condition (stone to bread) or interfering with a natural law such as gravity or focusing on the glitz of 15 minutes of fame?
It takes reaping-the-consequence-of-cleverness to open eyes that steadfast-love might be steadfastly affirmed.
So where be ye – pre-clever, clever, or post-clever?
Monday, February 04, 2008
Matthew 4:1-11
Lent 1 – Year A
Matthew 4:1-11
Angels abhor a vacuum. The moment a tempter leaves, angels arrive to return twice that which was lost (80 days and nights and a burnishing of one's title to Belovedness).
That is less a story about temptation than a reprise of a Spirit of Job's G*D leading Jesus into harms way (read, into power).
Would you rather face a slow accretion of hunger and tired for a proverbial 40 days and equivalent number of nights (Jesus) or a series of events that quickly, seemingly simultaneously, come out of the blue (Job)?
Remember, your response will say something about the combination of your personality type, past experiences, and remaining hopes.
Play with the archetypes of temptation all you want, but do not ignore the set-up.
Matthew 4:1-11
Angels abhor a vacuum. The moment a tempter leaves, angels arrive to return twice that which was lost (80 days and nights and a burnishing of one's title to Belovedness).
That is less a story about temptation than a reprise of a Spirit of Job's G*D leading Jesus into harms way (read, into power).
Would you rather face a slow accretion of hunger and tired for a proverbial 40 days and equivalent number of nights (Jesus) or a series of events that quickly, seemingly simultaneously, come out of the blue (Job)?
Remember, your response will say something about the combination of your personality type, past experiences, and remaining hopes.
Play with the archetypes of temptation all you want, but do not ignore the set-up.
Friday, February 01, 2008
o it is so very good
Epiphany 4 – Year A
Epiphany Last - Transfiguration
o it is so very good
we are here
to validate the goodness
created before us
it is so very good
we are so capable
of interpreting
the signs of the times
we can see
what is meaningful
and what is not
we'll take care of it
deciders
one and all
figuring out
a best memorial
going along
honoring the honorable
dismissing others
we're good at this
so here is what we will
do for god
for our investment
for our self
a temple for you
and you
and you
_ _ _ _ _ _
hmmm
3 temples
4 lines
what to do
perhaps if it be your will
we could build a fourth
that would be just big enough
to hold the three
what a grand plan
we have come up with
quite doable
. . . . .
and this has to do with
belovedness how
listen again
and again
Epiphany Last - Transfiguration
o it is so very good
we are here
to validate the goodness
created before us
it is so very good
we are so capable
of interpreting
the signs of the times
we can see
what is meaningful
and what is not
we'll take care of it
deciders
one and all
figuring out
a best memorial
going along
honoring the honorable
dismissing others
we're good at this
so here is what we will
do for god
for our investment
for our self
a temple for you
and you
and you
_ _ _ _ _ _
hmmm
3 temples
4 lines
what to do
perhaps if it be your will
we could build a fourth
that would be just big enough
to hold the three
what a grand plan
we have come up with
quite doable
. . . . .
and this has to do with
belovedness how
listen again
and again
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